勝鬘寶窟 2.59

2.59

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.