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# 大乘入道次第 1.57

大乘入道次第 1.57

- **Language:** Classical Chinese

### [1.57](https://indike.org/pramana/in.bauddha.taisho.1864.1.57)

次明斷障。分之為二：初明二障，後辨斷位。初中復四，一、釋二障總名，二、隨列別釋，三、約識分別，四、顯俱生分別。言煩惱障者，煩者，擾也。惱者，亂也。擾亂有情，不令出離生死苦海，故名煩惱。障者，覆也，蔽也。即此煩惱覆蔽涅槃，不得解脫，名煩惱障。二所知障者，有漏無漏、有為無為一切諸法，是應知境。由障障彼所知之境，礙能緣心，令心於境而不解了，名所知障。據實，二障俱障二果；約別而言，初障涅槃，後障菩提。

> Next is the explanation of severing the hindrances. This is divided into two parts: first, explaining the two hindrances; second, distinguishing the stages of their severance. The first part has four sub-sections: 1. explaining the general names of the two hindrances, 2. listing and specifically explaining them, 3. differentiating them according to consciousness, 4. revealing innate and discriminative \[forms\]. Regarding the affliction hindrance (kleśāvaraṇa): fán means to agitate; nǎo means to disorder. They agitate and disorder sentient beings, preventing them from escaping the ocean of suffering of saṃsāra; hence they are named afflictions. "Hindrance" (āvaraṇa) means to cover, to conceal. These very afflictions cover and conceal nirvāṇa so that liberation cannot be attained; hence they are named the affliction hindrance. Second, regarding the hindrance to the knowable (jñeyāvaraṇa): all dharmas—tainted and untainted, conditioned and unconditioned—are the objective sphere that should be known. Because the hindrance obstructs those knowable objective spheres, impeding the cognizing mind and causing the mind not to understand the objective spheres, it is named the hindrance to the knowable. In fact, both hindrances obstruct both fruits; speaking specifically, the former obstructs nirvāṇa, and the latter obstructs bodhi.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.57) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.57](https://indike.org/pramana/in.bauddha.taisho.1864.1.57) · Pramāṇa
