法華玄論 5.53

5.53

答：通而為言，二乘斷常障一乘中道。就別明之，有二種惑：一者斷見、二者無明。斷見者，二乘證空謂為妙極。無明者，不識如來三一權實。然斷見與無明猶是一體，但約義分之耳。保執空義名為斷見，不識權實名為無明，亦由無明是故保執也。此惑非九十八使，所以然者，羅漢已斷九十八使，而猶不識權實，故知屬無明煩惱也。晚見《法華論》云「無煩惱人有於染慢故，不知一乘及法身常住。」此染慢即是無明也。但約此惑三品不同，下根則重、中根為次、上根則輕，故開三品也。

Answer: Speaking generally, the annihilation and permanence of the two vehicles hinder the middle way of the one vehicle. Distinguishing them specifically, there are two kinds of delusion: the first is view of annihilation, and the second is ignorance. As for the view of annihilation: the two vehicles realize emptiness and regard it as the marvelous ultimate. As for ignorance: they do not recognize the tathāgata's three and one, provisional and real. However, the view of annihilation and ignorance are still of one substance, and are merely differentiated in terms of meaning. Clinging to and grasping the meaning of emptiness is called the view of annihilation; not recognizing the provisional and real is called ignorance; and it is also due to ignorance that they cling and grasp. This delusion is not the ninety-eight latent afflictions. Why is this? Arhats have already cut off the ninety-eight latent afflictions, yet still do not recognize the provisional and real; hence we know this belongs to the affliction of ignorance. Later I saw the *Saddharmapuṇḍarīkopadeśa* say: 'Because persons free from affliction possess defiled pride, they do not know the one vehicle and that the dharmakāya is eternally abiding.' This defiled pride is precisely ignorance. Yet in terms of this delusion there are three grades of difference: for the inferior capacity it is heavy, for the middling capacity it is secondary, and for the superior capacity it is light; therefore, three grades are distinguished.