金光明最勝王經疏 2.455

2.455

贊曰：下辨斷，有三：初明斷障、次明得身、後結。初也。依諸伏道起事心盡者，謂在地前三十心位。《仁王般若》名伏忍，故在四善根。分別二障能伏不行，名依伏道。起事亡盡，故入見道，不造新業感生死果，顯得隨類化身。又解：通於十地金剛喻定已前，雖伏煩惱、未斷種故，名諸伏道。究竟伏位在金剛喻定無間位中，方永令彼現行不起。故《解深密經》云「八地已去唯有所依所知障在，至佛果位得隨類身。」此解為勝。依法斷道根本心盡者，謂修聖道，次便斷諸業。所以初地離惡趣雜染愚，二地之中離誤犯三業愚。或通在十地斷所知障，名法斷道。始從初地至金剛定已前名法斷道，依法空觀方能斷故，所知斷故能得應身。依最勝道根本心滅者，正捨名斷，在解脫道。若將捨名斷，在金剛定。此中二說，如《成唯識》第十卷明。由斷苦果，一切習氣皆永捨故，能顯法身。

The commentary says: The following distinguishes severance, having three parts: first clarifying the severance of obstacles, next clarifying obtaining the bodies, and finally concluding. This is the first. 'Relying on the paths of subduing, the mind that initiates affairs is exhausted' refers to the stages of the thirty minds prior to the bhūmis. The Benevolent King Prajñā calls it the patience of subduing; therefore, it is in the four roots of goodness. Being able to subdue the discriminative two obstacles so they do not operate is called relying on the path of subduing. Initiating affairs being completely extinguished, one enters the path of seeing, not creating new karma to induce the fruit of saṃsāra, and revealing the attainment of the transformation body that accords with kinds. Another explanation is: it applies generally up to prior to the vajropamasamādhi across the ten bhūmis; although subduing afflictions, because the seeds are not yet severed, they are called the paths of subduing. The stage of ultimate subduing is within the unhindered stage of the vajropamasamādhi, only then forever preventing active manifestation from arising. Therefore the Sandhinirmocanasūtra says: 'From the eighth bhūmi onward, only the cognitive obstacle that serves as the basis remains; upon reaching the Buddha-fruit stage, one obtains the body that accords with kinds.' This explanation is superior. 'Relying on the path of severing dharmas, the root mind is exhausted' refers to cultivating the noble path, immediately thereafter severing karmas. Therefore in the first bhūmi one is separated from the ignorance of the defilements of bad destinies, and in the second bhūmi one is separated from the ignorance of mistakenly violating the three karmas. Or, it applies generally across the ten bhūmis to severing the cognitive obstacle, called the path of severing dharmas. Beginning from the first bhūmi up to prior to the vajropamasamādhi is called the path of severing dharmas; because only by means of the contemplation of the emptiness of dharmas can one sever it, and because cognitive [obstacles] are severed, one can obtain the response body. 'Relying on the most supreme path, the root mind is extinguished': directly abandoning is called severing, which is in the path of liberation. If about to abandon is called severing, it is in the vajropamasamādhi. These two explanations are as clarified in the tenth fascicle of the Vijñaptimātratāsiddhi. Because of severing painful fruits, all residual latencies being forever abandoned, it can reveal the dharmakāya.