俱舍論記 1.12

1.12

「一切種諸冥滅」者，此明自利德。冥有二種：一染污無知、二不染無知。滅亦有二：一者擇滅、二非擇滅。一切種冥滅斷不染無知，得非擇滅，此顯智德。諸冥滅斷染污無知，得擇滅，此顯斷德。「冥滅」二字通於兩處。不染無知種類眾多，故言一切。染污無知種類非多，故但言諸。或一切與諸眼目異名；或一切與諸雖眼目異名，此中且以一切為寬、諸言是狹。所以染污不言種者，種謂種類，不染無知種類無邊，是故言種；染污無知種類非多，故不言種。或應言種，略而不論。或可影顯，或此種言通於兩處。自利德中，所以先明智德、後明斷德者，智德唯佛是故先說，斷德亦通二乘是故後明。又解：智德有為是故先說，斷德無為是故後明。又解：智因先說，斷果後明。

'Has destroyed darkness in all its kinds': this explains the virtue of self-benefit. Of darkness, there are two kinds: first, defiled ignorance (kliṣṭājñāna); second, undefiled ignorance (akliṣṭājñāna). Destruction also has two kinds: first, analytical cessation (pratisaṃkhyā-nirodha); second, non-analytical cessation (apratisaṃkhyā-nirodha). The destruction of darkness in all kinds cuts off undefiled ignorance and attains non-analytical cessation; this demonstrates the virtue of wisdom. The destruction of all darkness cuts off defiled ignorance and attains analytical cessation; this demonstrates the virtue of abandonment. The two characters 'darkness-destruction' apply to both places. Because undefiled ignorance comprises numerous kinds, it is called 'all' (yíqiè). Because defiled ignorance does not comprise many kinds, it is merely called 'all' (zhū). Alternatively, 'all' (yíqiè) and 'various' (zhū) are synonymous expressions. Or, although 'all' and 'various' are synonyms, here 'all' is taken as broader and 'various' as narrower. Why is 'kinds' not mentioned for defiled [ignorance]? 'Kinds' refers to variety of types; because undefiled ignorance has boundless varieties, it is therefore called 'kinds', whereas defiled ignorance does not have many varieties, so 'kinds' is not mentioned. Alternatively, 'kinds' ought to be mentioned, but is omitted for brevity. Or it may be understood by implication, or this word 'kinds' applies to both places. Within the virtue of self-benefit, why is the virtue of wisdom explained first and the virtue of abandonment explained later? Because the virtue of wisdom belongs exclusively to the Buddha, it is therefore stated first; because the virtue of abandonment is also shared with the two vehicles, it is therefore explained later. Another explanation: The virtue of wisdom is conditioned (saṃskṛta), so it is stated first; the virtue of abandonment is unconditioned (asaṃskṛta), so it is explained later. Another explanation: Wisdom, as the cause, is stated first; abandonment, as the fruit, is explained later.