勝鬘寶窟 2.59

2.59

「世尊如是有愛住地」下，第三明四住無明相對辨異。為彰二乘有盡，故須辨之。「如是有愛住地數四住地」者，牒前四住。「不與無明住地業同」，對後辨異。此乃煩惱作果，名之為業，非是行業。四住之業唯作分段，無明之業能作變易，故曰不同也。上明四住不與無明同，今辨離無明不與四住同。上明惑不同，今明斷惑不同。「無明四住不同」者，謂障弊不同、治道不同、為潤不同、麁細不同、本末不同。一釋云：四住未斷則不起無明，若起無明則四住已斷。又釋云：四住惑中帶無明住地分起。「無明住地異離」下，上來廣明一切受生差別，以下明斷惑不同。就文有三：一總標離麁細有異；二舉佛能盡於細；「何以故」，第三問答。辨釋二乘但能離麁、不能離細。「無明住地異離四住地」者，略以標舉。無明受生，離在如來；四住受生，離在二乘。故云異離。即是離無明住地，異於離四住，故云無明住地異離四住也。「佛地所斷」下，第二舉佛能盡，顯其異相。佛地所斷，就位論也。對二乘不能斷，故佛位能斷：菩提智斷，就行論之。又佛地所斷者，明能離位異也；佛菩提智，明能治智異也。實是金剛斷，而言佛菩提智斷者，《毘婆沙》第三十六卷，明雙道斷惑，具有此釋，謂忍能斷。忍屬於智，故言智斷。如屬王之人，其所作皆言王作。今且應爾。實是金剛盡，故云佛斷。「何以故」者，徵前起後。何故無明唯是佛斷，餘人不斷？下對釋之。就文有二：一顯二乘但能斷麁；「無漏不盡」下，第二明不能斷細。於中有三：一無漏不盡者，總顯不斷。以二乘無漏不能盡無明，故云無漏不盡。又解云：五住煩惱通名為漏，二乘但斷四住之惑，謂所無之漏不都盡也。林公云：「二乘無漏，猶是無明。無漏不盡，即無明不盡，故云無漏不盡。」二「不得自在」已下，顯不盡相。「不得自在力」者，顯不得無礙道正斷自在力也。「亦不作證」者，且不作解脫道證除也。有人言：由不斷無明，故滅道不圓；不得自在力者，道諦不圓；且不作證，滅諦不圓也。三「無漏不盡者即是無明」下，指出所未斷者體也。此中有二句。「無漏不盡」者，牒上二乘無漏不能盡也；「即是無明住地」者，出所不盡者之體性也。

From the passage beginning "World-Honoured One, thus the attachment-stage of clinging..." onward, the third [part] distinguishes the four stages of clinging from the stage of ignorance by contrasting them. In order to reveal that the two vehicles have remaining limitations, this distinction must be made. "Thus the attachment-stage of clinging and the [remaining] four stages of clinging" takes up the previous four stages. "Are not the same in activity as the stage of ignorance" contrasts them with the subsequent [stage] to distinguish them. Here, defilements producing their fruit is called "activity" (karma); it does not mean action-karma. The activity of the four stages only produces partitioned [birth and death], while the activity of ignorance can produce transformative [birth and death]; hence it is said that they are not the same. Above, it was explained that the four stages are not the same as ignorance; now it is explained that liberation from ignorance is not the same as liberation from the four stages. Above, the defilements were explained as different; now the severing of defilements is explained as different. "The difference between ignorance and the four stages" refers to differences in obscuration, differences in the path of antidote, differences in perfuming/nourishing, differences in coarseness and subtlety, and differences in root and branch. One explanation states: As long as the four stages are not yet severed, ignorance does not arise; when ignorance arises, the four stages have already been severed. Another explanation states: Within the defilements of the four stages, the portion of the stage of ignorance is carried along as it arises. From "The stage of ignorance is differently separated..." onward: above, the distinctions of all forms of taking rebirth were extensively explained; below, the differences in severing defilements are explained. In this text there are three parts: first, a general indication that there is a difference between leaving behind the coarse and the subtle; second, adducing that the Buddha is able to exhaust the subtle; third, the question and answer beginning "Why is this?", which explains and elucidates that the two vehicles can only leave behind the coarse, not the subtle. "The stage of ignorance is differently separated from the four stages of clinging" briefly presents the topic. Rebirth through ignorance is left behind by the Tathāgata; rebirth through the four stages is left behind by the two vehicles. Hence it is said to be "differently separated." That is to say, leaving behind the stage of ignorance is different from leaving behind the four stages; thus it says that the stage of ignorance is differently separated from the four stages. From "Severed at the Buddha-stage..." onward, the second [part] adduces that the Buddha can exhaust it, showing its distinctive characteristic. "Severed at the Buddha-stage" is discussed in terms of stage. In contrast to the two vehicles being unable to sever it, the Buddha-stage can sever it; "severed by the wisdom of bodhi" is discussed in terms of practice. Furthermore, "severed at the Buddha-stage" clarifies the difference in the stage capable of separation; "the Buddha's wisdom of bodhi" clarifies the difference in the remedial wisdom capable of it. In reality, it is severed by the adamantine [samādhi], but it is said to be severed by the Buddha's wisdom of bodhi because the thirty-sixth fascicle of the *Vibhāṣā* clarifies the severance of defilements through the twin paths and contains this explanation: it says that tolerance (kṣānti) can sever them; tolerance belongs to wisdom, hence it is said to be severed by wisdom. Just as whatever is done by a subject of a king is said to be done by the king, so it should be understood here: in reality it is exhausted by the adamantine [samādhi], hence it is said to be severed by the Buddha. "Why is this?" raises the preceding to introduce what follows: Why is ignorance severed only by the Buddha, while other people cannot sever it? Below, the text explains this in contrast. In this text there are two parts: first, revealing that the two vehicles can only sever the coarse; second, from "The outflowless is not exhausted..." onward, explaining that they cannot sever the subtle. Within this, there are three points: First, "the outflowless is not exhausted" generally reveals that it is not severed. Because the outflowless [wisdom] of the two vehicles cannot exhaust ignorance, it is said that "the outflowless is not exhausted." Another interpretation states: The defilements of the five stages are collectively termed outflows; the two vehicles only sever the defilements of the four stages, which means that the outflows to be eradicated are not entirely exhausted. Master Lin said: "The outflowless [wisdom] of the two vehicles is still ignorance. That the outflowless is not exhausted means that ignorance is not exhausted; hence it is said that 'the outflowless is not exhausted.'" Second, from "They do not attain sovereign power..." onward, the characteristic of not being exhausted is revealed. "They do not attain sovereign power" shows that they do not attain the sovereign power of actual severance through the unobstructed path. "Nor do they realize it" means that for the time being, they do not realize and eliminate it through the path of liberation. Someone said: Because they do not sever ignorance, the [truths of] cessation and path are not complete; "not attaining sovereign power" means the truth of the path is not complete; "nor do they realize it" means the truth of cessation is not complete. Third, from "that the outflowless is not exhausted is precisely the stage of ignorance" onward, the text points out the essence of what is not yet severed. Here there are two clauses. "That the outflowless is not exhausted" takes up the above point that the outflowless [wisdom] of the two vehicles cannot exhaust [it]; "is precisely the stage of ignorance" identifies the intrinsic nature of that which is not exhausted.