jneyaavarana = klesaavarana

c) The ignorances relative to the dharmadhātu constitute the ten undefiled obstacles (akliṣṭāvaraṇa). The bhūmis counteract the ignorances opposing the ten bhūmis.
These ignorances are undefiled (akliṣṭa) for the śrāvakas but defiled (kliṣṭa) for the bodhisattvas.
...
1. Comm. Bh 358a16-358c1, bh 203b4-204b4, U 423b6-424a2, u 311b1-312b8.
“Questions and answers relating to the various cultivations of the cause and result. What is the tenfold dharmadhātu that is to be known? In the first bhūmi, it should be known as universal reality ... and in the tenth, as reality supporting mastery of action and mastery of dhāraṇī- and samādhi-mukha. Being of ten types, this dharmadhātu is to be known (jñeya); that is why it is called the tenfold dharmadhātu to be understood (daśavidha jñeyadharmadhātu). In each bhūmi there is a special dharmadhātu to be understood but the power of ignorance does not allow it to be known. In order to counteract these ignorances, the ten bhūmis are established. The opposing obstacles (vipakṣāvaraṇa) being of ten types, ten bhūmis are established. What are these ten opposing obstacles?
(1) Pṛthagjanatva, the quality of the ordinary person.
(2) Mithyāpratipatti, bad behavior in respect to beings: reprehensible physical acts, etc.
(3) Dhandhatva, slowness or failure of memory (muṣitasmṛtitā) in regard to the dharmas of hearing (śruta), contemplating (cintā) and meditating (bhāvanā).
(4) Sūkṣmakleśasamudācāra, the activity of subtle desire coming from the erroneous innate view of self (sahajasatkāyadṛṣṭisaṃgṛhīta). Since this desire is of a lower category, since it is not the object of a spontaneous act of attention (manasikāra) and since it has been practiced for such a long time, it is subtle (sūkṣma).
(5) Hīnayānaparinirvāṇa, complacency with the nirvāṇa of the Lesser Vehicle.
(6) Sthūlanimittasamudācāra, adhering to the existence of the coarse marks of defilement and purification.
(7) Sūkṣmanimittasamudācāra, adhering to the existence of the subtle marks of arising and cessation.
(8) Nirmittābhisaṇskāra, the need for the practice of will in order to produce contemplation free of concept.
(9) Sattvārthakriyānabhisaṃskāra, the lack of application in the service of beings,
(10) Dharmeṣu vaśitāpratilambhaḥ, the absence of mastery of the dharmas. [For the exact meaning of these technical terms, cf. Siddhi, p. 639 seq.]
(i) Sarvatragārtha: this dharmadhātu of the first bhūmi is omnipresent because there is no dharma that is non-substantial (anātman). The person who knows this enters into the first bhūmi.
(ii) Agrārtha: this dharmadhātu of the second bhūmi is excellent in all its qualities. The person who knows this enters into the second bhūmi.
(iii) Niṣyandārtha: The doctrine (deśanā) of the Greater Vehicle which follows from this dharmadhātu of the third bhūmi is excellent. The person who knows this enters into the third bhūmi.
(iv) Aparigrahārtha: this dharmadhātu of the fourth bhūmi cannot be conceived of as 'mine' (ātmiya) or taken as one's own; it is like an individual from Uttarakuru who cannot be imprisoned. When one attains (adhigama) this dharmadhātu, one cannot say "It is mine." The person who knows this enters into the fourth bhūmi.
(v) Saṃtānābhinnārtha: in this dharmadhātu of the fifth bhūmi there is no difference in nature; it is like the eye, etc., which, in the various series of beings (sattvasaṃtānaviśeṣa) separately, shows no differences. The person who knows this enters into the fifth bhūmi.
(vi) Niḥsaṃkleśaviśuddhyartha: in this dharmadhātu of the sixth bhūmi there is no defilement from the beginning because it is naturally nondefiled (akliṣṭa). Since it is not at first defiled, it is not later purified. The person who knows this enters into the sixth bhūmi.
(vii) Anānātvārtha: although the texts, sūtras, etc., (sūtrādhidharma) may have given all kinds of definitions (vyavasthāna) for this dharmadhātu of the seventh bhūmi, nevertheless, it is without differences. The person who knows this enters into the seventh bhūmi. 274
(viii) Anapacayopacayārtha: this dharmadhātu of the eighth bhūmi does not diminish when the defilement (saṃkleśa) decreases and does not increase when the purity (viśuddhi) increases. Nimittavaśitāśrayārtha: this dharmadhātu is the support of the mastery over characteristics. The mastery over characteristics that is obtained is called mastery of marks because the characteristics of gold, silver, etc., appear at will (yathākāmam). - Kṣetravaśitāśrayārtha: this dharmadhātu is the support of mastery of the buddhafields. The mastery which one obtains over the buddhafields is called mastery in kṣetra: if one wishes that the kṣetra be transformed into jewels, etc., it occurs as one wishes (cf. chapter I, v. 60; chapter II, § 14). The person who knows this enters into the eighth bhūmi.
(ix) Jñānavaśitāśrayārtha: this dharmadhātu of the ninth bhūmi is the support of the mastery of analytical knowledge (pratisaṃvid). [According to U: one realizes the virtue of knowledge (jñānapāramitā); with regard to all texts, one does not stick to them literally (yathārutam) but one grasps the hidden meaning (abhisaṃdhi); one ripens all beings correctly and one experiences the supreme happiness of the Dharma.] The person who knows this enters into the ninth bhūmi.
(x) Karmavaśitāśrayārtha: this dharmadhātu of the tenth bhūmi is the support of the mastery of action, physical activities, etc. (kāyadikarman), and the support of the mastery of dhāraṇi- and samādhi-mukha. The person who knows this enters into the tenth bhūmi.
These ignorances are undefiled in the śrāvakas, because they do not wish to enter into the bhūmis.” (Bh)

моя версия

В исходном топике (десятилетней давности) просто содержится ошибочная трактовка джнея-авараны. Это препятствие не ДЛЯ познания, а само познаваемое (объекты познания) как препятствие.

У Чандры об этом сказано так:

Полным сжиганием сухих веток (сухостоя) всего познаваемого (shes bya, jneya)
[Обретается] покой, дхармакая всех Победителей.
С этого момента нет возникновения, а значит и прекращения.
Когда [обыденный] ум (sems) прекращен, прямое познание осуществляется Телом (Дхармакаей)

Мадхьямака-аватара, карика 11.17 (12.8 по пер. Донца)

То есть аспектное познание, даже истинное, является препятствием для всеведения. Это и есть джнея-аварана.

В таком случае, речь шла бы о неподбрасывании нового топлива, а не о "полном сжигании". Отрешение - это всегда тушение огня, а не разжигание.

Но в данном случае речь о познании не "что есть?", а "как существует?".
Существует как пустое от самобытия, как не имеющее самосущего признака.
Вещи видятся омраченному уму как имеющие собственный самосущий признак, устанавливаемый "со своей стороны". Это достоверное познание на уровне условной реальности и есть джнея-аварана, "омраченность познаваемым" препятствие, мешающее узреть пустоту.