仁王護國般若波羅蜜多經疏 3.431

3.431

解曰：此有二義。有說：漸漸伏滅者，依《唯識》第十，修所斷中煩惱即伏、所知即滅。於十地中地地皆示，故言漸漸。且煩惱障所有現起，地前漸伏，初地已上皆能伏盡，隨於諸地智障相應。如初地貪二地嗔等，地地伏故。此障種子，至金剛定一切頓斷。若所知障所有現起，地前漸伏，乃至十地方永斷盡。八地已上六識俱者不復現行，無漏觀心及果相續能違彼故。第七俱者猶可現行，法空智果起位方伏。前五轉識設未轉依，無漏伏故障不現起，此障種子於十地中漸次斷滅，至金剛定方永斷盡。二障伏滅，有此異故。以生滅心者，能證智也。得無生滅者，所證如也。此心若滅即無明滅者，此集起心即第八識，無明習氣恒依此心。心無漏位有漏識滅，彼無明種皆已滅故。有說：漸漸伏滅者，依《起信論》從末向本。如凡夫人，覺知前念起惡業故，能止後念令其不起。雖復名覺，即是不覺。二乘觀智、初發意菩薩，相似覺位，覺於念異，念無異相，捨麁分別，名漸漸伏。初地已上法身菩薩，隨分覺位，覺於念住，念無住相名漸漸滅，通說名為漸漸伏滅。以生滅心得無生滅者，以隨分覺生滅之心修證不已，得至究竟無生滅故。此心若滅即無明滅者，如菩薩地盡、等覺位中金剛喻定現在前時，滿足方便即方便道，一念相應即無間道。覺心初相即業相心，因本無明業相動念，業相心滅即無明滅。前唯約聖，後亦通賢，互有廣略不相違故。從此第二明見頓漸。

The commentary explains: This has two meanings. Some say: Regarding "gradually suppressing and eradicating," according to the tenth fascicle of the Vijñaptimātratāsiddhi, among those severed by cultivation, afflictions are suppressed and the knowable is eradicated. In the ten bhūmis, bhūmi by bhūmi, both are demonstrated, hence it says "gradually." First, regarding all active manifestations of the affliction obstacle, before the bhūmis they are gradually suppressed, and from the first bhūmi upward they can all be completely suppressed; they correspond to the obstacle to cognition in each bhūmi, like greed in the first bhūmi, anger in the second bhūmi, and so forth, being suppressed bhūmi by bhūmi. The seeds of this obstacle are all suddenly severed at the vajropama-samādhi. As for all active manifestations of the obstacle to the knowable, before the bhūmis they are gradually suppressed, and only upon the tenth bhūmi are they permanently eradicated. From the eighth bhūmi upward, those associated with the six consciousnesses no longer actively manifest, because the outflow-free contemplative mind and its fruitions continuously oppose them. Those associated with the seventh [consciousness] can still actively manifest, and are suppressed only when the fruition of the cognition of the emptiness of dharmas arises. Even if the former five transforming consciousnesses have not undergone the transformation of the basis, because they are suppressed by the outflow-free, the obstacles do not actively manifest; the seeds of this obstacle are gradually severed and eradicated across the ten bhūmis, and only at the vajropama-samādhi are they permanently eradicated. Thus there is this difference between the suppression and eradication of the two obstacles. Regarding "by means of the mind of arising and ceasing," this is the certifying cognition. Regarding "one attains non-arising and non-ceasing," this is the suchness that is realized. Regarding "if this mind is extinguished, then ignorance is extinguished," this mind of accumulation and arising is the eighth consciousness, and the latent tendencies of ignorance constantly rely on this mind. When the mind is in the outflow-free stage, the consciousness with outflows is extinguished, because those seeds of ignorance have all already been extinguished. Others say: Regarding "gradually suppressing and eradicating," according to the Awakening of Faith, it proceeds from the branch to the root. Just as an ordinary person, because he awakens to and knows that a preceding thought has generated an unwholesome karma, can stop a subsequent thought from arising; although this is called awakening, it is still non-awakening. The contemplative cognition of the two vehicles and the bodhisattvas of initial resolve, at the stage of resembling awakening, awaken to the differentiation of thoughts: thoughts have no characteristic of differentiation, and abandoning coarse discrimination is called 'gradually suppressing.' From the first bhūmi upward, the dharmakāya bodhisattva, at the stage of partial awakening, awakens to the abiding of thoughts: thoughts having no characteristic of abiding is called 'gradually eradicating'; collectively, this is called 'gradually suppressing and eradicating.' Regarding "by means of the mind of arising and ceasing one attains non-arising and non-ceasing," by ceaselessly cultivating and realizing with the mind of arising and ceasing of partial awakening, one is able to reach ultimate non-arising and non-ceasing. Regarding "if this mind is extinguished, then ignorance is extinguished," as in the exhaustion of the bodhisattva bhūmis, when the vajropama-samādhi manifests in the stage of equal enlightenment, fulfilling expedient means is the path of expedient means, and a single thought corresponding [with it] is the uninterrupted path. Awakening to the initial characteristic of mind is the mind of the characteristic of karma; relying on fundamental ignorance, the characteristic of karma stirs thought, and when the mind of the characteristic of karma is extinguished, ignorance is extinguished. The former [explanation] applies only to the noble, while the latter also extends to the worthy; each has expansion and conciseness, without contradiction. From here, the second [part] clarifies sudden and gradual seeing.