辯障品第二
Chapter 2: Overcoming Obstacles
具分及一分， 增盛與平等，
於生死取捨， 說障二種性。
九種煩惱相， 謂愛等九結，
初二障厭捨， 餘七障真見，
謂能障身見， 彼事滅道寶，
利養恭敬等， 遠離遍知故。
無加行非處， 不如理不生，
不起正思惟， 資糧未圓滿；
闕種性善友， 心極疲厭性，
及闕於正行， 鄙惡者同居；
倒麁重三餘， 般若未成就，
及本性麁重， 懈怠放逸性；
著有著資財， 及心性下劣，
不信無勝解， 如言而取義；
輕法重名利， 於有情無悲，
匱聞及少聞， 不修治妙定。
善菩提攝受， 有慧無亂障，
迴向不怖慳， 自在名善等。
如是善等十， 各有前三障。
於覺分度地， 有別障應知。
於事不善巧， 懈怠、定減二，
不植羸劣性， 見麁重過失。
障富貴、善趣、 不捨諸有情、
於失德減增、 令趣入、解脫，
障施等諸善、 無盡亦無間、
所作善決定、 受用法成熟。
遍行與最勝， 勝流及無攝，
相續無差別， 無雜染清淨，
種種法無別， 及不增不減，
并無分別等， 四自在依義。
於斯十法界， 有不染無明，
障十地功德， 故說為十障。
已說諸煩惱， 及諸所知障，
許此二盡故， 一切障解脫。
Partial and complete, Increasing and equal, Grasping and abandoning within birth and death— These are said to obstruct the two kinds of nature.
The nine kinds of affliction Are the nine fetters such as craving. The first two obstruct disenchantment and renunciation; The remaining seven obstruct true insight.
They obstruct view of the body, The extinction of its domain, the path, and the jewel— Gain, honor, and respect, and so forth— Because they prevent full understanding.
No preparation, wrong place, Not arising from right reasoning, Not giving rise to right intention, Resources not yet complete;
Lacking the lineage, lacking good friends, A mind utterly weary and disenchanted, And lacking right practice, Dwelling together with the base and wicked;
Distorted views, heavy defilements, and the other three, Wisdom not yet accomplished, And innate heaviness, Habitual laziness and heedlessness;
Attachment to existence and to wealth, And a mind of inferior character, Lacking faith and lacking conviction, Grasping the meaning by the words alone;
Slighting the Dharma while valuing fame and gain, Lacking compassion for sentient beings, Impoverished in learning and with little learning, Not cultivating excellent concentration.
Being embraced by excellent Enlightenment, Having wisdom, free from the obstruction of distraction, Dedicating without fear or stinginess, Mastery—these are called excellent, and so forth.
Thus the ten, from the excellent onward, Each has the first three obstructions. For the factors of awakening, the perfections, and the grounds, One should know there are distinct obstructions.
Not skilled in matters, Laziness, and the two of deficient concentration, Not planting wholesome roots, a weak and inferior nature, Viewing heaviness as a fault.
Obstructing wealth and honor, the good realms, Not abandoning sentient beings, Toward loss of virtue, decreasing or increasing it, Causing entry, liberation,
Obstructing the virtues such as giving, Inexhaustible and uninterrupted, The goodness one has undertaken being definite, The maturing of the enjoyment of the Dharma.
All-pervading and supreme, Excellent stream and non-appropriation, Continuous and without distinction, Without defilement, pure,
The various dharmas without difference, And neither increasing nor decreasing, And without discrimination, and so forth— These are the meanings relying on the four masteries.
In these ten dharmas and realms, There is undefiled ignorance, Obstructing the merit of the ten grounds; Therefore they are called the ten obstructions.
The afflictions have been explained, And the obstructions to knowledge as well. Since these two are accepted as exhausted, All obstructions are liberated.