勝鬘寶窟 2.55

2.55

「阿羅漢」下，上廣明煩惱，從此下去彰其不盡，即是釋不斷章門。就文為三：初明二乘不斷無明；二「唯如來」下，明佛能斷；三結無明其力最大。但應明二乘不斷，今為欲舉佛能，顯二乘不斷也。又明二乘不斷唯佛能斷者，此顯上無明力最大故也。後結云「如是世尊無明住地其力最大」，故云大力也。問：佛是無學之人、菩提無學之智，云何以無學人秉無學智更斷煩惱耶？答：佛智斷與不斷，自古及今凡有兩釋。一云：金剛心為無礙斷，佛果起證，則金剛心斷、佛果不斷。《大品》云「菩薩在無礙道中行，佛在解脫道中行」也。二云：金剛心無礙伏，佛果起則斷。用此文也。今所明者，檢眾經論，以金剛心斷；而此文云佛果斷者，諸佛果解脫道起證，故名斷耳。又無明常相續，金剛心斷其前念；佛果起，鎮惑無處，而遮後念，種類不生，故名為斷。又《佛性論》云「二乘住安立諦，故不能斷。佛住非安立諦，故能斷。」安立是二諦觀，無安立諦是中道觀。又云「安立者名有所得，無安立者名無所得。」故《涅槃》云「有所得者名為二乘，無所得者名為菩薩。」

From "arhat" onward, having broadly explained afflictions above, from this point forward reveals that they are not exhausted, which explains the section headings on non-severance. In the text there are three parts: first, explaining that the two vehicles do not sever ignorance; second, from "only the Tathāgata" onward, explaining that the Buddha can sever it; third, concluding that the power of ignorance is the greatest. One need only explain that the two vehicles do not sever it, but now by intending to cite the Buddha's ability, it reveals that the two vehicles do not sever it. Furthermore, explaining that the two vehicles do not sever it and only the Buddha can sever it reveals that the power of the aforementioned ignorance is greatest. Later it concludes, "So it is, World-Honored One, that the power of the stage of ignorance is the greatest," and so it speaks of "great power." Question: A Buddha is a person of no-more-learning, and bodhi is the wisdom of no-more-learning; how can a person of no-more-learning, holding the wisdom of no-more-learning, further sever afflictions? Answer: Regarding whether the Buddha's wisdom severs or does not sever, from antiquity to the present there have generally been two explanations. One says: The adamantine mind effects unhindered severance, and the Buddha-fruit arises to realize it; thus the adamantine mind severs and the Buddha-fruit does not sever. The *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: "Bodhisattvas practice in the path of non-hindrance; buddhas practice in the path of liberation." The second says: The adamantine mind subdues without hindrance, and when the Buddha-fruit arises, it severs. This employs this text. What is clarified now is that examining various sūtras and treatises, it is severed by the adamantine mind; when this text states that the Buddha-fruit severs, it is merely because the path of liberation of all Buddha-fruits arises to realize [it], and so it is called "severing." Furthermore, ignorance is constantly continuous; the adamantine mind severs its prior moment, and when the Buddha-fruit arises, the pacified delusion has no place, thereby blocking subsequent moments so that its kind does not arise, which is called "severing." Again, the *Buddhadhātuvibhāga* says: "The two vehicles abide in the established truth, therefore they cannot sever it; the Buddha abides in the unestablished truth, therefore he can sever it." "Established" is the contemplation of the two truths; "unestablished truth" is the contemplation of the Middle Way. It also says: "The established is called having attainment; the unestablished is called having non-attainment." Therefore the *Nirvāṇa-sūtra* says: "Those with attainment are called the two vehicles; those with non-attainment are called bodhisattvas."