[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.226 # 仁王護國般若波羅蜜多經疏 3.226 仁王護國般若波羅蜜多經疏 3.226 - **Language:** Classical Chinese ### [3.226](https://indike.org/pramana/in.bauddha.taisho.1709.3.226) 解曰：知我法相者，分別二執也，謂由邪教及由邪師、自邪分別。我謂主宰、法謂蘊等，如上所明。即蘊離蘊二十句等，六十二見即我法執。由此二執，二障具生。此伏二執及相應障，伏彼現行，悉皆空故。二執隨眠，皆未滅也。若爾，何故《花嚴》第十解十位云「除滅諸煩惱，永盡無有餘。無礙寂滅觀，是則佛正法。」如何此云隨眠未滅？答：彼依伏滅邪教邪師所起我法不共無明伴類煩惱，故云永盡，非謂一切自分別生煩惱及俱生煩惱亦永盡故。故《緣起經》云「內法異生不放逸者，我不說為無明緣行。」謂邪教等所發不共相應無明已永盡故，故不說為無明緣行。然自分別煩惱及俱生煩惱，現行漸伏、種皆未盡，至見道位分別二障所有種子頓斷盡故。至下當悉。住解脫位者，此伏忍位而有二名，望菩提果故名資糧，望涅槃果故名解脫。解脫分故，名解脫位。從此第三結申滿位。 > The commentary explains: "Knows \[...\] the characteristics of self and phenomena" refers to discriminating the two grasps—namely, through false teachings, false teachers, and one's own false discrimination. "Self" means an agent/controller; "phenomena" means the aggregates and so forth, as explained above. The twenty views of being identical to or distinct from the aggregates, and the sixty-two views, are precisely the grasp of self and phenomena. Due to these two grasps, both obscurations completely arise. This suppresses the two grasps and their associated obscurations: it suppresses their active manifestations because they are all empty. The latent dispositions (anuśaya) of the two grasps are not yet eradicated. If so, why does the tenth fascicle of the Avataṃsaka, in explaining the ten stages, say: "Eradicating all afflictions so that they are eternally exhausted without remainder, the unhindered contemplation of quiescence—this is the true Dharma of the Buddha"? Why does it say here that latent dispositions are not yet eradicated? We answer: That \[passage\] relies on the suppression and eradication of the companion afflictions of non-associated ignorance regarding self and phenomena that arise from false teachings and false teachers, and thus speaks of "eternally exhausted"; it does not mean that all afflictions arising from one's own discrimination and innate afflictions are also eternally exhausted. Therefore, the Pratītyasamutpāda Sūtra says: "For an ordinary person within the Dharma who is heedful, I do not say that ignorance conditions karmic formations." This means that because the unshared associated ignorance aroused by false teachings and so forth has already been eternally exhausted, it is not said that ignorance conditions karmic formations. However, the active manifestations of afflictions from one's own discrimination and innate afflictions are gradually suppressed, while their seeds are not yet exhausted, because all the seeds of the two discriminating obscurations are completely and suddenly severed upon reaching the path of vision. This will be fully explained below. "Abides in the stage of liberation": this stage of suppressing kṣānti has two names: from the perspective of the fruit of bodhi, it is called \[the stage of\] equipment (saṃbhāra); from the perspective of the fruit of nirvāṇa, it is called \[the stage of\] liberation. Because it pertains to the aids to liberation, it is called the stage of liberation. From here, the third part concludes and explains the fulfilled stage. > — English (machine translation) (machine translation) - [Previous: 3.225](https://indike.org/pramana/in.bauddha.taisho.1709.3.225) - [Next: 3.227](https://indike.org/pramana/in.bauddha.taisho.1709.3.227) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.226) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.9.399) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.226](https://indike.org/pramana/in.bauddha.taisho.1709.3.226) · Pramāṇa