jneyaavarana = klesaavarana

Но в результате "ошибки переписчика" они были приняты за различные понятия, приобрели и накопили различные значения.

а джнея-аварана "препятствия для познания" - ну откуда добавляется "для"

Джнея-аварана это не препятствия к познанию 4БИ, а то, что различает знание архата от знания будды (бодхисаттвы).

Jneya, это не познавательные, а познаваемое (то что познаётся).

Короче говоря объекты мудрости (праджни) или джняны.

знание архата не отличается от знания бодхисаттвы.

Думаю, устранение препятствий клеш позволяет правильно постигать в образах и понятиях. Но само это правильное постижение в образах и понятиях является джнея-авараной, препятствующей постижению внеобразной, беззнаковой таковости.

Вот как раз попалась цитата из сутры на эту тему: http://board.buddhist.ru/showpost.php?p=379136&postcount=61

     3.a. Among the aggregates, etc., which are the knowables (jñeya)? How many are knowables? For what purpose are the knowables examined?
     There are five knowables: 1. form (rūpa), 2. mind (citta), 3. mental activities (caitasika), 4. formations not associated with mind (cittaviprayukta saṃskāra), 5. the unconditioned (asaṃskṛta). Wherever there is defilement or purification, that which is defiled or is purified, that which defiles or purifies, no matter what the occasion or what the purification may be, everything in that relationship is knowable.


     3.b. What are the special knowables (vijñeya)?
     The special knowables should be understood as: 1. the absence of false discrimination (avikalpana), 2. false discrimination (vikalpana), 3. cause (hetu), 4. function (pravṛtti), 5. marks (nimitta), 6. things relating to marks (naimittika), 7. opposites and countermeasures (antidotes and remedial measures) (vipakṣa-pratipakṣa), 8. the subtle divisions (sūkṣmaprabedha).


     3.c. Among the aggregates, etc., which are the superior knowables (abhijñeya)?
     The superior knowables should be understood as: 1. miraculous transformation (saṃkrānti), 2. the capacity to hear sounds near and far (clairaudience) (anuśrava), 3. penetration (knowledge of the natures of others) of others’ minds (caritapraveśa), 4. the ability to see births previous to ths present one (āgati), 5. the ability to see future births (gati), 6. liberation (niḥsaraṇa).78

Furthermore, the bodhisattva is skilled in meditation (bhāvanākuśala) in regard to
     (1) the knowables (jñeya),
     (2) means (upāya),
     (3) unreal imagination (abhūtavikalpa), and
     (4) nonconceptuality (nirvikalpa),
and he develops (lit., ‘heats up’) his faculties (indriya) from time to time.

(1) What is the knowable (jñeya)? In brief, it is six-fold:
     (i) illusion (error) (bhrānti),
     (ii) ground of illusion (bhrāntyāśraya),
     (iii) ground of absence of illusion (abhrāntyāśraya),
     (iv) illusion and absence of illusion (bhrāntyabhrānti),
     (v) absence of illusion (abhrānti) and
     (vi) natural result of the absence of illusion (abhrāntiniṣyanda).

(4) What is nonconceptuality (nirvikalpatā)? In brief, it is threefold:
     (i) contentment (santuṣṭinirvikalpatā),
     (ii) absence of error (aviparyāsanirvikalpatā) and
     (iii) absence of vain speculation (niṣprapañca-nirvikalpatā).

These three types should be considered as belonging respectively
     (i) to the ordinary person (pṛthagjana),
     (ii) to the disciple (śrāvaka) and
     (iii) to the bodhisattva.

Nonconceptuality in the absence of vain speculation should not be considered to be non-thought (amanasikāra) or as transcending thought (manasikārasamatikrama), nor as tranquility (vyupaśama) nor as nature (svabhāva) or as mental fabrication concerning an object (ālamabane abhisaṃskāra), but as mental non-fabrication concerning an object (ālambane anabhisaṃskāra).

     6. What is concentration (samādhi)? It is the one-pontedness of the mind (cittasyaikāgratā) on the object to be examined. Its function is to provide a basis for knowledge (jñāna).
     7. What is superior knowledge (prajñā)? It is the investigation of the qualities (dharma) of the object to be examined. Its function is the exclusion of doubt (saṃśaya).
     13. What is absence of delusion (amoha)? It is knowledge (jñāna) or discernment (pratisaṃkhyā) concerning the results of actions (vipāka), concerning the teachings (āgama) or penetration (adhigama). Its function is to provide a basis for stopping bad conduct.
     22. What is ignorance (avidyā)? It is the absence of knowledge (ajñāna) in regard to the three realms of existence (traidhātuka). Its function is to provide a basis for the appearance of the defilements, erroneous decisions and doubts concerning the teachings (dharma).

Махаяну ставим в гараж и сливаем воду?

Если в махаяне и хинаяне есть различие, и есть различие в полноте знаний архатов и будды, то это не оснавание это различие вписывать в джнея-аварану. (Хотя похоже так и поступили.)

Concerning obstructions, the author says :
     "The pervading and the limited ones,
     the excessive and the equal,
     accepting and abandoning,
     are called obstructions of the two." II. 1.
In this passage, "the pervading" is the obstructions consisting
simply of afflictions, and the obstructions of the knowable, because
both are obstuctions to those of the Bodhisattva-lineage.
"The limited" is the obstruction to the üSrävaka-lineages, which
is affliction only (i.e. the sole goal of the Srävakas, that is
the followers of the "Hinayäna", is the eradication of their own
afflictions).

     Pervasive, trivial, excessive and all together;
     accepting and rejecting
     are taught as two obstructions.

There are many different ways of classifying obstructions. The first
classification distinguishes pervasive obstructions from trivial
obstructions. The pervasive obstructions are those obstructions that
impede a practitioner from proceeding along the mahayana path.
Because the mahayana involves helping all sentient beings, these are
termed "pervasive obstructions." Trivial obstructions refer to
obstacles that block someone proceeding on the hinayana path.
Because the hinayana practitioner seeks improvement for him or
herself, these obstacles are called "trivial obstructions."

    The obstruction of afflictions and
    the obstruction it of knowledge are taught.

"The pervading and the limited ones,
the excessive and the equal,
accepting and abandoning,
are called obstructions of the two." II. 1.

"The characteristics of the obstructions that are simply
affliction are nine-fold, being the fetters." II. lb.

"to excitement and to equanimity,
and to the seeing of reality." II. 2a.

"Leading towards the view of self,
obstructing insights regarding this and "external objects",
regarding the cessation of suffering, the Path, the Gems,
others' attainments, and regarding the knowledge of
being satisfied with little." II. 2—II. 3a.

"Further obstructions stand in the way of welfare, etc.
in ten ways." II. 3.

"The lack of means to rouse "oneself" from inactivity,
the lack of complete use of "one's" sense-fields,
careless activity,
non-arising of the beneficial,
lack of mental attention to what lies around you,
unfulfillment of the necessary preparation (to live in
the Great Vehicle),
separation from "one's" spiritual lineage, and
separation from good friends,
wearying distress and agitation of citta,
lack of opportunity to practise the Great Vehicle,
being forced to live with stupid or depraved people,
susceptibility to harm, lack of control, and lack of
maturation of insight because of the three,
susceptibility to harm by nature, slotb, and carelessness,
attachment to being, and longing for enjoyment,
muddle-headedness.
lack of confidence, lack of faith, deliberation according
to words,
lack of reverence for the Good Dharma,
respect for gain,
lack of compassion,
casting away what one has heard,
being ill-versed in what's been heard,
and lack of engagement in meditation." II. 4-8.

"Welfare, enlightenment, the full taking up of Samsära,
insight, lack of confusion, lack of obstructions,
ability to evolve, fearlessness,
lack of selfishness and potency." II. 9.

"By threes, the obstructions of the knowable arise for
these." II. 10a.

Causes often kinds : for arising, maintaining, sustaining,
manifesting, transforming, disjoining, evolving,
causing the idea to arise, causing the idea to be formed
in others,
and attaining : for these the eye, foods, the earth,
a lamp, a fire, are examples,
and a cutting instrument, an artisan's skill,
smoke, justifications, and the Path.

"Furthermore, there are other obstructions ;
to the allies, päramitäs, and stages." II. 10b

"Lack of skill as regards the meditational object,
sloth, two defects in meditational concentration,
lack of planting, weakness,
being flawed by views and susceptibility to harm." II. 1L

"Obstructions to having, happy states,
to not forsaking sentient beings,
to casting off and growth of flaws and virtues, to descent" II. 12.

"to liberating, to inexhaustibility, to continuance in welfare,
to making certain, to enjoyment and maturation of Dharma." II. 13.

"In regard to the all-encompassing aim,
to the higher aim,
to the yet higher aim which flows from that,
to the aim of non-grasping,
to a lack of division in the series,
to the aim of neither affliction or alleviation,
to the aim of a lack of diversity,
to the aim that there is neither "inferior" nor "superior",
and to the four-fold basis of potency,
there is this ignorance in the Ground of Events,
a ten-fold non-afflicted obstructing,
by way of factors adverse to the Stages,
but the antidotes to them are the Stages!" II. 14-16,

"Those which are called the obstructions which are afflictions,
and the obstructions of the knowable,
are all obstructions,
and liberation is sought through their extinction." II. 17.

Pervasive, trivial, excessive and all together;
accepting and rejecting
are taught as two obstructions.

The characteristics of afflictions have nine aspects;
taking all together is the actual obstruction.

Weariness of samsara; equanimity; seeing suchness;
the view that sees an absence of aggregations and its basis;
cessation; the path; and the three jewels; appreciation; praise;
perfectly understanding material contentment.
The virtues are different than the ten.

[Thirty obstructions:)
Lacking exertion; of increasing and expanding;
lackingfaith and not training the mind (laziness);
not highly completing the (two) collections;
not possessing the potential (for enlightenment);
not (having) a spiritual friend;
discouragement; not having the practices (of the paramitas);
having bad companions; friends (who dislike the mahayana);
engaging in an unfavorable livelihood;
affliction and karma from the three (body, speech and mind);
not nurturing highest insight; naturally taking on bad livelihood;
laziness; carelessness;
attachment to conditioned existence (samsara);
attachment to enjoyments; becoming depressed;
lacking faith (in the mahayana);
lacking admiration (and longing for the mahayana);
rendering lip-service (only);
not holding the sacred dharma as greatest;
greed for profit; lacking compassion;
bereft of hearing (the mahayana-dharma);
only hearing little (of the mahayana-dharma);
failure to practice samadhi (meditative absorption).

[Ten things that are obstructed:]
Virtue; bodhichitta; holding (the mahayana path properly);
intelligence (of becoming a bodhisattva);
non-delusion (on the path of seeing);
non-obstruction (on the path of meditation);
dedication (as skill in method);
fearlessness (regarding the profound and vast mahayana dharma),'
non-miserliness (regarding the mahayana-activities);
the (ten) powers (of a Buddha) are virtues, etc.

Their obstructions should be known in sets of three.

[The way in which the two correspond:)
The ten active causes are
generating (the wish to engage in what is beneficial);
abiding (in that);
depending (upon what is beneficial);
teaching; transformation; separation (from confusion);
(skilled in helping) others;
relying (upon the mahayana dharma),'
understanding (how to engage in the activities of the mahayana);
accomplishing (the ten powers).
Their examples are eyes, nourishment, earth, a butter lamp, fire, etc.
A sickle, a craftsman, smoke, ground, path, etc. (are) others.

The obstructions are different than
the view, the paramitas and the levels.

As for the foundation, lack of skill and laziness;
diminishing samadhi due to both;
not engaging in practice due to laziness,' weak faith;
attachment to mistaken views;
taking up bad ways and familiarization with latent predispositions of
confusion.

Clinging to wealth and a demanding lifestyle;
the obstruction of not caring for sentient beings;
shortcomings and opportunism;
concern for loss and gain; perverse ways of thinking;
exhausting what brings liberation;
exhausting continuous and uninterrupted virtue;
opposing certainty; and
lacking great capacity that obstructs
enjoying and bringing the dharma to full maturation.

The goal of omnipresence; the goal of the supreme;
the highest goal itself (is) the goal that accords with the cause.
Clinging to completion does not exist;
various continuums do not exist;
there aren't afflictions nor purity;
the goal itself is non-existing differences;
the goal that neither diminishes nor increases exists.
Abiding in the four aspects of strength;
not aware of the vast expanse of space;
the ten obstructions are not part of the afflictions.
The antidotes are the grounds of the uncommon ten levels.

The obstruction of afflictions and
the obstruction it of knowledge are taught.
All obstacles are (summarized) in them.
(When they have) become exhausted, there is liberation.