仁王護國般若波羅蜜多經疏 3.310

3.310

解曰：斷諸無明者，謂二障中分別起者，無明不一，故名為諸。雖舉無明，執障皆斷。無明為本，執障所依，但斷無明，餘皆隨斷，故偏舉也。滅三界貪者，此修斷也。謂貪煩惱與無明俱障施度增，入初地時，謂貪麁重即永斷故。未來無量生死永不生故者，謂分別惑所造十惡及諸善業，感彼惡趣、北俱盧洲長壽天等無量生死，入初地時永不生故。如《金光明》第四斷二無明：一執著有相我法無明，謂二障中著有相者，二執為本，言我法故；即同此中斷諸無明。二怖畏生死惡趣無明，謂感惡趣諸業果等；即同此中未來無量生死。然此三中，前後見惑、貪為修惑，顯此三種皆永斷故。斷差別者，謂初無明，自性斷故；次三界貪，檀行離繫，緣縛斷故；無量生死因果皆無，不生斷故。前二擇滅、後非擇滅，所證真如即無為故。從此第二住地修行。於中分三：初明修悲智、次明智一異、後明脩智願。初明悲智，文分為三：一總標悲智、二明修勝行、三依地辨德。且初第一總標悲智。

Explanation: 'Sever all ignorance' refers to the conceptually arisen ones among the two hindrances; because ignorance is not of a single kind, it is called 'all'. Although ignorance is mentioned, both grasping and hindrances are severed. Ignorance is the root and that upon which grasping and hindrances rely; simply by severing ignorance, all the rest are severed along with it, so it is mentioned in particular. 'Extinguish greed in the three realms' refers to what is severed by cultivation. The affliction of greed together with ignorance obstructs the increase of the practice of giving; when entering the first bhūmi, the gross heavy afflictions of greed are forever severed. 'Future immeasurable saṃsāra is forever not produced' means that the ten non-virtues and various wholesome karmas created by conceptual afflictions that produce immeasurable saṃsāra in the bad destinies, Uttarakuru, the heaven of long life, and so forth, are forever not produced when entering the first bhūmi. As the Suvarṇaprabhāsa, fascicle four, speaks of severing two kinds of ignorance: First, the ignorance of attachment to characteristics, self, and phenomena: among the two hindrances, this is attachment to characteristics, with the two graspings as their root, hence calling them self and phenomena; this is identical here to 'severing all ignorance'. Second, the ignorance of fear of saṃsāra and bad destinies: this refers to the karmic effects that produce bad destinies; this is identical here to 'future immeasurable saṃsāra'. However, among these three, the former and latter are afflictions of seeing, and greed is an affliction of cultivation, showing that these three kinds are all permanently severed. As for the differences in severance: the first, ignorance, is severed by nature; next, greed in the three realms is severed through bond-dissociation via the practice of giving, severed from objective bondage; and immeasurable saṃsāra has neither cause nor effect, severed through non-production. The former two are analytical cessations, and the latter is non-analytical cessation, because the realized thusness is unconditioned. Next, the second [part] clarifies abiding in the bhūmi and cultivating practice. Here it is divided into three: first, clarifying the cultivation of compassion and cognition; next, clarifying whether cognition is identical or different; finally, clarifying the cultivation of cognition and vows. In clarifying compassion and cognition, the text is divided into three: first, generally indicating compassion and cognition; second, clarifying the cultivation of superior practices; third, distinguishing virtues based on the bhūmi. First, the first [part] generally indicates compassion and cognition.