說無垢稱經疏 4.560

4.560

贊曰：上破我執斷煩惱障，下破法執斷所知障。有二：初略、後廣。此略也。昔執我想，猶是病根；今執法想，乃極顛倒。我想既是生死之根，法想乃是我執之源，障菩提本，實為大患。我應除滅，亦為有情除滅此患。法執本滅，煩惱自亡，故破法想言，為有情破我執中略不言也。《勝鬘經》言「無明住地，與一切煩惱為依持建立。若無明住斷者，過恒沙煩惱皆悉隨斷。二乘所不能斷，唯佛菩提智之所能斷。故無明住地，為煩惱依。」

The Commentary says: The above refuted self-clinging to sever the affliction hindrance; below refutes dharma-clinging to sever the cognitive hindrance. It comprises two parts: first brief, and later extensive. This is the brief. Formerly, clinging to the notion of self was already the root of illness; now, clinging to the notion of dharma is an extreme inversion. While the notion of self is the root of saṃsāra, the notion of dharma is the very source of self-clinging; obstructing the root of bodhi, it is truly a great affliction. I must eradicate it, and also eradicate this affliction for sentient beings. When the root of dharma-clinging is eradicated, afflictions will naturally perish; therefore, refuting the notion of dharma mentions doing so for sentient beings, whereas in refuting self-clinging it was omitted and not mentioned. The Śrīmālā-sūtra says: 'The ground of ignorance serves as the support and basis for all afflictions. If the ground of ignorance is severed, afflictions exceeding the sands of the Ganges will all be severed accordingly. It cannot be severed by those of the two vehicles; only the awakening-wisdom of the Buddha can sever it. Therefore, the ground of ignorance serves as the support for afflictions.'