金光明經文句記 4.323

4.323

初、明有斷。智以悟極而為上上，惑以迷極而為上上。今迷將盡，唯餘微細，故名下下。故《起信論》云「覺心初起，心無初相，遠離微細念故，心即常住。」惑微細故，難別難除，故上上智方能斷盡下下之惑。無明力大者，惑雖微細，能障妙覺。故《華嚴》明，灌頂菩薩所有功德如一塊土，妙覺功德如四天下土。最後無明所障若斯，力豈不大？非佛智發，此惑不忘。一念相應慧者，究竟覺也。正習俱盡者，該於通別也。

First, explaining that there is severance. Wisdom, through awakening to the ultimate, is regarded as the highest of the high; delusion, through being deluded to the ultimate, is regarded as the highest of the high. Now, delusion being on the verge of ending, only the subtle remains, so it is named the lowest of the low. Hence the *Awakening of Faith* states: 'When the mind of awakening first arises, the mind has no initial mark, because it has distanced itself from subtle thought; thus the mind is eternally abiding.' Because delusion is subtle, it is difficult to distinguish and difficult to eradicate; thus, only the highest of the high wisdom can completely sever the lowest of the low delusion. Regarding 'the power of fundamental ignorance is great': although delusion is subtle, it can obstruct wondrous awakening. Thus the *Avataṃsaka* explains that all the merits of an anointed (abhiṣeka) bodhisattva are like a single clod of earth, whereas the merits of wondrous awakening are like the earth of the four continents. When the obstruction caused by the final fundamental ignorance is like this, how could its power not be great? Unless the Buddha's wisdom arises, this delusion is not forgotten. 'Wisdom corresponding in a single thought' is the ultimate awakening. 'Both direct [afflictions] and residual habits being completely exhausted' subsumes both the shared and the distinct [teachings].