俱舍論疏 1.28

1.28

論「唯佛世尊至故稱為滅」，第三別釋滅字。於中有二：一即正釋、二遮餘聖。此即初也。唯，遮餘聖。世尊，表佛。於二無知「證不生法」者，明所證法也。言不生者，即有其二種：一無知不生；二擇滅、非擇滅。論既言證，謂二無為。於染無知證於擇滅，斷德圓滿；不染無知證非擇滅，智德圓滿。無知不生，智無障故。《正理》云「諸境界冥亦永滅故，斷德圓滿。一切種冥皆永斷故，智德圓滿。」准上論文，斷染無知，證得擇滅，名為斷德，不染無知得永不生；得其智德，即是佛一切智。若兼眷屬，通五蘊性。

Regarding the commentary's statement, "Only the Buddha, the World-Honored One... therefore it is called extinction," this is the third part, specifically explaining the word "extinction." Within this there are two parts: first, the primary explanation; second, excluding the other noble ones. This is the first. "Only" excludes the other noble ones. "World-Honored One" designates the Buddha. As for "realized the dharma of non-arising" with respect to the two kinds of ignorance, this clarifies the dharma that is realized. When speaking of non-arising, there are two kinds: first, the non-arising of ignorance; second, analytical cessation (pratisaṃkhyā-nirodha) and non-analytical cessation (apratisaṃkhyā-nirodha). Since the treatise speaks of realization, it refers to the two unconditioned [dharmas]. With respect to defiled ignorance, he realizes analytical cessation, perfecting the virtue of abandonment; with respect to undefiled ignorance, he realizes non-analytical cessation, perfecting the virtue of wisdom. Because ignorance does not arise, wisdom is unobstructed. The Nyāyānusāra states: "Because the darkness concerning all objects is also forever extinguished, the virtue of abandonment is perfected. Because the darkness of all kinds is forever severed, the virtue of wisdom is perfected." Based on the treatise text above: severing defiled ignorance and realizing analytical cessation is called the virtue of abandonment; undefiled ignorance attains eternal non-arising; attaining its virtue of wisdom is precisely the Buddha's omniscience (sarvajñatā). If taking into account the retinue, its nature extends to the five skandhas.