English
English version: Intelligence: Based on the Anantarya-marga (path of immediate consequence) arising from the observation of the Tathata (suchness, the true nature of things) of Dukkha-satya (the truth of suffering) in the upper realms, Ksanti (forbearance) is established. The Vimukti-marga (path of liberation) arising from it is established as Jnana (wisdom). Why is 'category' established in the upper realms? Because the upper realms can be analogous to the lower realms, severing the delusions to be severed in the desire realm and realizing the truths to be realized. Therefore, the term 'category' is established in the upper realms. Since it is so with Dukkha-satya, the remaining three truths (Samudaya-satya, Nirodha-satya, and Marga-satya) are to be understood by analogy. The four truths have a total of eight Anantarya-margas and eight Vimukti-margas, making sixteen in all. This is the sixteen aspects of consciousness established based on the differences in the objects of observation in the upper and lower realms. 'Correctly severing what is severed by seeing suffering in the three realms, etc.': This refers to the twenty-eight kinds of discriminating delusions under the Dukkha-satya of the three realms (Kamadhatu, Rupadhatu, and Arupadhatu). Anusaya (latent defilements) are precisely what is to be severed by the correct wisdom of seeing the Tathata of suffering. Therefore, the Ksanti of Dukkha-dharma (forbearance towards the dharma of suffering) can see the Tathata of suffering, thereby severing the twenty-eight kinds of discriminating delusions under the Dukkha-satya of the three realms. 'Among the consciousnesses before the seventh Bhumi, etc.': The consciousnesses refer to the first seven consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and Manas-consciousness). This is because before the seventh Bhumi (the seventh stage of a Bodhisattva), phenomena still arise, and Sahaja-avarana (innate obstructions) have not been completely subdued. If it is so with the six consciousnesses, it is certainly so with the seventh. Therefore, among the seven consciousnesses before the seventh Bhumi, innate afflictions can also arise. 'Because the consciousness that can lead is Anasrava (without outflows), etc.': This refers to the fact that when the first five consciousnesses arise, they must be initiated by the mind-consciousness. This is because the first five consciousnesses are weak and have little discrimination, and must rely on the mind-consciousness as the root of discrimination in order to arise. Since the consciousness that can initiate the first five consciousnesses is Anasrava, the obstructions of the consciousnesses that are initiated will not occur. 'When the sixth consciousness enters the emptiness of life, etc.': This refers to the fact that the Manas-consciousness (the seventh consciousness) and the sixth consciousness (mind-consciousness) serve as a non-common root for the six consciousnesses to arise. Since the Manas-consciousness does not have superior function, it must be guided by the mind-consciousness when it wants to enter the state of being without outflows. Therefore, when the mind-consciousness enters the emptiness of life, the Atma-graha (attachment to self) of the Manas-consciousness will not function; when it enters the emptiness of dharmas, the Dharma-graha (attachment to dharmas) will not function. Only then can Samata-jnana (the wisdom of equality) be achieved. Therefore, when the mind-consciousness enters the emptiness of life, the seventh consciousness is still with outflows, so Jnana-avarana (obstructions to knowledge) can also arise. 'Because Klesha-avarana (obstructions of affliction) do not obstruct the ten Bhumis, etc.': This refers to the fact that the ten Bhumis (the ten stages of a Bodhisattva) are established based on the differences in the rational wisdom of the Tathata of the emptiness of dharmas. Only Jnana-avarana can obstruct the ten Bhumis, while Klesha-avarana can only initiate karma, invite birth and death, and can only obstruct Nirvana (cessation). --------------------------------------------------------------------------------
Chinese
故不能障十地也。若尔应与所知障别。便违唯识。故彼文云。烦恼障中此障必有。彼定用此为所依故。彼论又云。补特加罗我见起位。彼法我见亦必现行。如妄迷杌方谓人等。既许二障二执体同。如何所障乃有差。 现代汉语译本 因此，它不能够障碍十地（Dashabhumika，菩萨修行的十个阶段）。如果这样，它应该与所知障（Jnana-avarana，对真理的认知上的障碍）有所区别，这便违背了唯识（Vijnanavada，唯识宗）的教义。所以那段经文说：‘在烦恼障（Klesha-avarana，由烦恼引起的障碍）中，此障必定存在，因为它一定以此为所依。’那部论典又说：‘补特加罗（Pudgala，有情）的我见（Atma-drishti，认为有‘我’的错误见解）生起时，彼法我见也必定现行，就像错误地把树桩当成人一样。’既然承认两种障碍、两种执着的本体相同，为何所障碍的事物却有差别呢？
English
English version Therefore, it cannot obstruct the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice). If that were the case, it should be different from the Jnana-avarana (Jnana-avarana, the obscuration of knowledge), which would contradict the Vijnanavada (Vijnanavada, the Consciousness-only school) doctrine. Therefore, that text says: 'Within the Klesha-avarana (Klesha-avarana, the obscuration of afflictions), this obscuration must exist, because it certainly uses this as its basis.' That treatise also says: 'When the Pudgala (Pudgala, sentient being)'s Atma-drishti (Atma-drishti, the false view of a self) arises, the Dharma-atma-drishti (the false view of self in phenomena) will also certainly manifest, just like mistakenly perceiving a tree stump as a person.' Since it is admitted that the substance of the two obscurations and the two attachments are the same, how can there be a difference in what is obstructed? --------------------------------------------------------------------------------