釋摩訶衍論 4.90

4.90

論曰：即此文中故有五門。云何為五？一者舉人顯示殊勝門、二者顯示染緣決疑門、三者舉障示治配當門、四者顯應不應差別門、五者立二礙別障用門、是名為五。第一門中即有三人。云何為三？一者分滿俱絕人，邪定凡夫一切二乘，愚癡深故、智慧劣故，如本依無明熏習所起識者非凡夫能知亦非二乘智慧所覺故。二者有分無滿人，五十位人，始覺般若未圓滿故，如本謂依菩薩從初正信發心觀察若證法身得少分知乃至菩薩究竟地不能知盡故。三者有滿無分人，佛果位中大圓鏡智遍現前故，如本唯佛窮了故。是名為三。

The commentary states: In this passage there are five sections. What are the five? First is the section of citing persons to display supreme excellence; second is the section of displaying defiling conditions to resolve doubts; third is the section of citing obstructions to indicate antidotes and their allocations; fourth is the section of displaying the distinction between concomitant and non-concomitant; fifth is the section of establishing the specific obstructing functions of the two obstructions. These are the five. Within the first section there are three kinds of persons. What are the three? First are those who lack both partial and complete [knowledge]: ordinary people of wrong determination and all followers of the two vehicles; because their delusion is deep and their wisdom is inferior, as the basic text says: 'Consciousness arising through the perfuming of avidyā cannot be known by ordinary people, nor can it be comprehended by the wisdom of the two vehicles.' Second are those who have partial but not complete [knowledge]: persons of the fifty stages; because their prajñā of initial awakening is not yet fully rounded, as the basic text says: 'It refers to a bodhisattva who, from the initial generating of the mind of right faith, contemplates and observes it; if they realize the dharmakāya, they attain partial knowledge of it, yet even at the bodhisattva's ultimate ground they cannot know it exhaustively.' Third are those who have complete and not [merely] partial [knowledge]: in the stage of the Buddha-fruit, the great round mirror wisdom is universally manifest before them, as the basic text says: 'Only the Buddha fathoms it completely.' These are the three.