[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 9.44 # 注大乘入楞伽經 9.44 注大乘入楞伽經 9.44 - **Language:** Classical Chinese ### [9.44](https://indike.org/pramana/in.bauddha.taisho.1791.9.44) 惑、智二障，亦名煩惱、所知二障。《成唯識》云「由斷續生煩惱障故，證真解脫；由斷礙解所知障故，得大菩提。」言煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱及彼等流諸隨煩惱，此皆惑亂有情身心能障涅槃，名煩惱障亦名惑障。言所知障者，謂執遍計所執實法，薩迦耶見而為上首，見、疑、無明、愛、恚、慢等障於智用，於所知境無顛倒性，而不能了，能障菩提，名所知障亦名智障。如是二障，分別起者即見所斷，任運起者即修所斷。二乘但能斷煩惱障，解脫生死處與佛不異，故言佛與二乘而無差別；非是智障斷處不異。此答第二問也。 > The two hindrances of delusion and knowledge are also called the two hindrances of afflictions and the knowable. The Vijñaptimātratāsiddhi says: 'Because the hindrance of afflictions that perpetuates birth is severed, one realizes true liberation; because the hindrance to the knowable that obstructs understanding is severed, one attains great bodhi.' As for the hindrance of afflictions, it refers to grasping at an imagined real self, with the view of a self-identity (satkāyadṛṣṭi) as the foremost, along with the one hundred and twenty-eight fundamental afflictions and the various secondary afflictions that are their concordant outflows. These all confuse and disorder the body and mind of sentient beings and can obstruct nirvāṇa; hence they are named the hindrance of afflictions, and also named the hindrance of delusion. As for the hindrance to the knowable, it refers to grasping at imagined real dharmas, with the view of a self-identity as the foremost, wherein wrong view, doubt, ignorance, affection, aversion, pride, and so forth obstruct the function of wisdom, such that one cannot comprehend the non-erroneous nature of the objects of knowledge, and they can obstruct bodhi; hence they are named the hindrance to the knowable, and also named the hindrance of knowledge. Such two hindrances, when arising from conceptual discrimination, are severed by seeing \[the truth\]; when arising spontaneously, they are severed by cultivation. The \[practitioners of the\] two vehicles can only sever the hindrance of afflictions, and where they are liberated from birth and death they do not differ from the Buddha; therefore it is said that the Buddha and the two vehicles are without distinction. It is not that where the hindrance of knowledge is severed they do not differ. This answers the second question. > — English (machine translation) (machine translation) - [Previous: 9.43](https://indike.org/pramana/in.bauddha.taisho.1791.9.43) - [Next: 9.45](https://indike.org/pramana/in.bauddha.taisho.1791.9.45) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1791.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.9.44) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.9.44](https://indike.org/pramana/in.bauddha.taisho.1791.9.44) · Pramāṇa