仁王護國般若波羅蜜多經疏 3.431

3.431

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.