金光明經文句記 1.142

1.142

初、取實智所照釋。盡智者，斷惑已盡也。無生智者，惑不更生也。故《俱舍》釋此二智云「謂無學位。若正自知我已知苦斷集證滅修道，名盡智。若正自知我已知苦，不復更知，後三例說，名無生智。」《瑜伽論》以惑盡名盡智，來報不生名無生智。而此二智俱照偏空，略簡二乘，意該菩薩至等覺也。二乘法性非中道故淺，不具色心故有限。如實智者，《釋論》明十一智，前十與二乘共，唯如實智則不與共。謂一切法總相別相如實證知，無有罣礙。此智所照橫包竪徹，是今法性也。

First, interpreting by what is illuminated by real wisdom. Wisdom of destruction means that the destruction of afflictions is exhausted. Wisdom of non-arising means that afflictions do not arise again. Therefore the Abhidharmakośa explains these two wisdoms, saying: "Refers to the stage of non-learning. If one truly knows for oneself: 'I have known suffering, abandoned origination, realized cessation, and cultivated the Path,' it is called the wisdom of destruction. If one truly knows for oneself: 'I have known suffering and will not know it again'—and so on by analogy for the other three—it is called the wisdom of non-arising." The Yogācārabhūmi-śāstra takes the exhaustion of afflictions as the wisdom of destruction, and future retribution not arising as the wisdom of non-arising. Yet these two wisdoms both illuminate biased emptiness; they briefly exclude the two vehicles, and the intention extends to bodhisattvas up to equal enlightenment. The Dharma-nature of the two vehicles is shallow because it is not the Middle Way, and limited because it does not possess form and mind. As for the wisdom of actual reality, the Mahāprajñāpāramitopadeśa clarifies eleven wisdoms: the first ten are shared with the two vehicles, while the wisdom of actual reality alone is unshared. It means truly realizing and knowing the general and specific characteristics of all dharmas without obstruction. What is illuminated by this wisdom horizontally encompasses and vertically penetrates; this is the present Dharma-nature.