勝鬘寶窟 2.55

2.55

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."