說無垢稱經疏 4.544

4.544

贊曰：下答。有三：初明調伏凡夫心法；次「又妙吉祥！有疾菩薩應自觀察如我此病」下，明調伏二乘心法；後「又妙吉祥！有疾菩薩應如是調伏其心，不應安住調伏不調伏心」下，雙調二心。諸菩薩行能調，謂無分別智及與大悲。所調，謂二障及唯自利。凡夫有障，故能造業，受生死苦。今破二障，業盡苦滅，是以初明調凡心法。二乘雖能出生死苦，然有分別，唯求自利，捨利眾生，是以第二明調伏二乘心法。凡夫未調、二乘已調，皆唯偏住，非契中道。菩薩雙離，以修中行，是故第三明雙調二心法。又諸疾起，皆由二執：一者執有、二者執無。為調此二，故分成三：初明二空以破有、次明大悲以破無、後明不住以雙破。依前所科配此三段，初中有二：初正調伏凡夫心，明二空以破有；後「又妙吉祥」下，結成勝覺能斷眾苦。初中有二：初破自病；後破他病，「若苦觸身應愍險趣」下是。初中復二：初破我執斷煩惱障；後「我此法想」下，破法執斷所知障。初中復二：初標、後釋。標中復二：初觀因緣法、後觀無實我。此初文也。三界心心所，名為虛妄，不證實相。即此乖真，名為顛倒。虛異搆獲，名為分別。由此煩惱而起於業，令生老死眾苦之病從自因緣煩惱業生，知唯法已。

The Commentary says: Below is the answer. It comprises three parts: first, explaining the method for subduing the mind of ordinary persons; next, from "Furthermore, Mañjuśrī! A bodhisattva who is ill should observe: 'Just as this illness of mine...'" downward, explaining the method for subduing the minds of those of the two vehicles; and last, from "Furthermore, Mañjuśrī! A bodhisattva who is ill should subdue their mind in this manner, and should not abide in a mind that is subdued or unsubdued" downward, subduing both minds together. That which can subdue in the bodhisattva's practice refers to non-conceptual wisdom and great compassion. That which is subdued refers to the two hindrances and solely seeking one's own benefit. Ordinary persons possess hindrances, and therefore are able to create karma and undergo the suffering of saṃsāra. Now, by dismantling the two hindrances, karma is exhausted and suffering is extinguished; therefore, the method for subduing the minds of ordinary persons is explained first. Although those of the two vehicles are able to transcend the suffering of saṃsāra, they still possess conceptual discrimination, seek only their own benefit, and abandon benefiting sentient beings; therefore, the method for subduing the minds of the two vehicles is explained second. That ordinary persons are unsubdued while those of the two vehicles are already subdued are both one-sided abidings, failing to tally with the Middle Way. Bodhisattvas abandon both in order to cultivate the middle practice; for this reason, the method for subduing both minds together is explained third. Furthermore, the arising of all illnesses originates entirely from two clingings: the first is clinging to existence, and the second is clinging to non-existence. In order to subdue these two, it is divided into three parts: first, explaining the two kinds of emptiness to refute existence; next, explaining great compassion to refute non-existence; and last, explaining non-abiding to refute both together. Arranging these three sections according to the preceding outline, the first contains two parts: first, directly subduing the mind of ordinary persons by explaining the two kinds of emptiness to refute existence; and later, from "Furthermore, Mañjuśrī" downward, concluding with the realization of supreme awakening that is able to sever all sufferings. Within the first, there are again two parts: first, refuting one's own illness; and later, refuting the illnesses of others, from "If suffering touches the body, one should have compassion for those in precarious destinies" downward. Within the first, there are again two: first, refuting self-clinging to sever the affliction hindrance; and later, from "This notion of dharma of mine" downward, refuting dharma-clinging to sever the cognitive hindrance. Within the first, there are again two: first, setting forth the premise; and later, explaining it. Within setting forth the premise, there are again two: first, contemplating conditioned dharmas; and later, contemplating that there is no real self. This is the first passage. The minds and mental factors of the three realms are called false and deceptive, failing to realize the true nature of reality. This very departure from the real is called inversion. False and aberrant conceptualizing is called conceptual discrimination. Due to these afflictions, karma is generated, causing the illnesses of birth, old age, death, and all sufferings to arise from their own conditions, afflictions, and karma, knowing that they are merely dharmas.