jneyaavarana = klesaavarana

Разные это явления.

т.е. именно так, как Тест понимает Махаяну и Хинаяну

Толя, если понятия одного объема, то любой архат равен Будде во всем. При чем здесь мифическая вода, неизвестно. Здесь буддийский форум, не бассейн.

Obstructions, AKB iv, F 201–12; Vibhāṣā, 115, p. 599
Dharmaśrī, 1, p. 815:
     The Fortunate One proclaimed that there are three obstructions (āvaraṇa): (1) action (karman), (2) defilement (kleśa), and (3) retribution (vipāka). What is their definition?
           (1) Actions entailing an immediately successive retribution (ānantarya) that are without remedy, (2) developed defilements, and (3) unwholesome action experienced in the unfortunate planes of existence: those are the obstructions.
     These three make an obstacle to the Dharma; they hinder the gaining of the factors of a noble one (ārya); they are thus called obstructions.

The Fortunate One said that there are three obstacles [āvaraṇa]:
1. the obstacle constituted by action, or the obstacle of action (karmāvaraṇa);
2. the obstacle constituted by defilement (kleśāvaraṇa);
3. the obstacle constituted by retribution (vipākavaraṇa).

What is the intrinsic nature [svabhāva] of the three obstacles?
96. (1) Actions with immediately successive retribution, (2) chronic defilement, and (3) the unfortunate planes of existence, the gods without ideation, and the Kurus, are the threefold obstacle, [respectively].981 [...]

[Question:] – What should one understand by “obstacle” [āvarana]?
[Answer:] – That which causes an obstacle (1) to the noble path and (2) to the wholesome roots that are preparatory (prāyogika) to the noble path, i.e., (i) heat (uṣmagatas), [(ii) summit (mūrdhan), (iii) receptivity (kṣānti), (iv) worldly supreme factor (laukikāgra-dharma) (vi. 17)].

[Objection:] – How is it that the Fortunate One, at the time of the enlightenment (bodhi), i.e., the cognition of exhaustion (kṣayajñāna), without having previously given rise to this attainment (nirodhasamāpatti), becomes one who is liberated through both parts (ubhayatobhāgavimukta), i.e., (1) liberated from the obstacle constituted by defilements (kleśāvaraṇa) and (2) liberated from the obstacle to attainment (samāpattyāvaraṇa; vi. 64)?709
[Answer:] – He becomes one who is liberated through both parts, just as if he had previously produced this attainment, for he possesses mastery [vaśitva], i.e., the power to realize this attainment if he merely wishes (Vibhāṣā, 153, 10).710

Who are the perfected beings [arhat] called those who are liberated through both parts (ubhayatobhāgavimukta)? Who are the perfected beings called those who are liberated through understanding (prajñāvimukta)?
64ab. Those who possess the cessation are those who are liberated through both parts; the others are those who are liberated through understanding.
Those [perfected beings] who have entered into or acquired the attainment of cessation (nirodhasamāpatti) (vi. 43cd), i.e., the perfecting of cessation (nirodhasamāpanna), are called those who are liberated through both parts [ubhayatobhāgavimukta] because, through the power [bala] of understanding (prajñā) and of concentration (samādhi), they are, [respectively,] liberated from the obstacle of defilements (kleśāvaraṇa) and from the obstacle to liberation (vimokṣāvaraṇa).745
The other [perfected beings] are those who are liberated through understanding [prajñavimukta] because, by the power of understanding, they are liberated from the obstacle of defilements.746
__________________
745 LVP: The obstacle of defilements (kleśāvaraṇa) is the obstacle or fetter that the defilements constitute.
The obstacle to liberation (vimokṣāvaraṇa) is the obstacle – i.e., bodily and mental powerlessness (akarmaṇyatā) – that opposes the production of the eight liberations (vimokṣa; viii. 31a).

iv. abandonment of all obstacles [āvaraṇa] to the attainment of concentration (samādhisamāpatti), in such a way that the Buddha is liberated through both parts [ubhayato vimuktaḥ, i.e., through the power of understanding and of concentration; vi. 64a].

What should one understand by “liberation” [vimukti]?
75d. Liberation is twofold [i.e., conditioned and unconditioned].842
[Liberation] is conditioned (saṃskṛta) and unconditioned (asaṃskṛta). (Vibhāṣā, 28, 17).
76ab. The abandonment of or victory over [hāna] the defilements is unconditioned liberation; resolution [adhimukti; adhimokṣa] is conditioned liberation.843
The abandonment (prahāṇa, i.e., the cessation due to deliberation [pratisaṃkhyānirodha, ii, F 278]) of the defilements is unconditioned liberation.844 The resolve (adhimokṣa) of those beyond training is conditioned liberation.845
76bc. This last [liberation, i.e., conditioned liberation,] is the member [of those beyond training].846
This is the conditioned liberation that is called member of those beyond training; for the members, right view (samyagdṛṣṭi), etc., are conditioned (saṃskṛta).847

Which mind—past [atīta], future [anāgata], or present [pratyutpanna]—is liberated (vimucyate = liberatur)?
77ab. The thought of those beyond training, when it arises, is liberated from its obstacle [āvṛta].856 <299>
The Śāstra (Jñānaprasthāna, 15, 20) says:
The future thought of those beyond training is liberated from its obstacle [āvaraṇa].857
[Question:] – What is this obstacle? <300>
[Answer:] – The possession (prāpti) of defilements (= ninth category of defilements of the summit of cyclic existence [bhavāgra]), which in fact makes an obstacle (vibandha) to the arising of the thought of those beyond training. At the moment of the adamantine concentration (vajropamasamādhi) (vi. 44cd), [18 b] this possession is abandoned (relinquitur), and the thought of those beyond training arises and is liberated (liberatur). When this possession has been abandoned, the thought of those beyond training has arisen and has been liberated.

Compare the doctrine of the Bodhisattvabhūmi, I, iv. fol. 18 a, Muséon, 1906, p. 220 foll.; four types of tattvārtha or tattva: (1) the reality recognized in popular usage (laukikaprasiddha); (2) the reality established through logical reasoning (yuktiprasiddha); (3) the reality that the Śrāvakas and the Pratyekas cognize through pure or mundane cognition, this [pure or mundane cognition] brings about the pure cognition or what is subsequent to the pure cognition (anāsraveṇa anāsravāvāhakena anāsravapṛṣṭhalabdhena cha laukikena jñānena): this reality is the truths; (4) the reality that is the domain of cognition purified by any veil to cognizable factors (jñeyāvaraṇaviśuddhajñānagocara): it is tathatā. (Compare Sūtrālaṃkāra, xi. 31).

(Compare Sūtrālaṃkāra, xi. 31).

Толя, если понятия одного объема, то любой архат равен Будде во всем. При чем здесь мифическая вода, неизвестно. Здесь буддийский форум, не бассейн.

Мне ни о чем не говорит то, что магистр Йода круче Чубакки по многим параметрам, потому что я не настолько в теме.

В чем именно во всём? Вот Архат знает 4БИ, он победил клеши этим знанием. Что знает Будда сверх этого, благодаря отсутствию джнеявараны?

Тогда признайте, что архат, преодолевший клешаварану, во всем равен Будде. Или откажитесь от начального тезиса.

признайте, что архат, преодолевший клешаварану, есть Будда.