金光明最勝王經疏 2.455

2.455

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.