仁王護國般若波羅蜜多經疏 3.226

3.226

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.