釋摩訶衍論 4.90

4.90

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.