俱舍論疏 30.218

30.218

論「前來且隨至離佛無能知」，論主業微細推佛知也，并頌證，如文可解。自下三頌，大文第二於當品中勸學流通。初一頌勸學聞慧，次一頌勸學思慧，後一頌勸學修慧。「已善說此淨因道」者，淨謂無漏，因謂佛教也。謂佛至言真法性，出淨因道體也。「應捨闇盲諸外執」，令捨有我教也。「惡見所為」，明有我教因也。「求慧眼」，勸聞無我教也。第二頌云「此涅槃宮一廣道」者，觀無我之理，是趣涅槃之廣路也。「千聖所遊無我性」者，千聖所遊，顯路廣。無我性，出道體也。「諸佛日言光所照」者，佛言如日，照無我性。「雖開昧眼不能覩」者，是思慧也。聞慧求見，未捨教故，而眼未開。思慧雖開，離教思義，昧不能覩。「於此方隅已略說」，指前自說也。第三勸修慧也。「為開智者慧毒門」，明說意也。無漏之慧能害煩惱，名之為毒。四善修慧能為加行，名之為門。「庶各隨己力堪能」者，謂種性學不同也。「遍悟所知成勝業」者，遍悟一切所知之法皆無有我，成涅槃之勝業也。

On the Śāstra's statement, "Up to this point, merely following... none can know it apart from the Buddha": the author of the Śāstra relegates karma's subtleties to the Buddha's knowledge, and cites a verse as proof, which is easy to understand from the text. From here down are three verses, forming the second major division, which exhorts study and transmission within this chapter. The first verse exhorts the study of śrutamayī prajñā; the next verse exhorts the study of cintāmayī prajñā; the final verse exhorts the study of bhāvanāmayī prajñā. As for "Having well expounded this path of pure causes": 'pure' refers to anāsrava; 'cause' refers to the Buddha's teaching. It means that the Buddha's supreme words on true dharmatā reveal the essence of the path of pure causes. "One should abandon the blind, dark grasped views of outsiders": this instructs one to abandon teachings that posit a self. "Wrought by evil views": this clarifies the cause of teachings that posit a self. "Seeking the eye of wisdom": this exhorts one to listen to the teaching of anātman. The second verse says, "This one broad road to the palace of nirvāṇa": contemplating the principle of anātman is the broad road leading to nirvāṇa. "Traversed by thousands of āryas, the nature of anātman": 'traversed by thousands of āryas' reveals the road's breadth; 'the nature of anātman' reveals the essence of the path. "Illuminated by the sunlight of the Buddhas' words": the Buddhas' words are like the sun, illuminating the nature of anātman. "Though opened, dim eyes cannot see": this refers to cintāmayī prajñā. Śrutamayī prajñā seeks to see, yet because it has not abandoned the verbal teaching, the eye is not yet opened. In cintāmayī prajñā, though opened, because one reflects on the meaning apart from the verbal teaching, it is dim and unable to see. "On this direction, a summary has been spoken": this refers to what he himself has explained above. The third verse exhorts bhāvanāmayī prajñā. "To open the wisdom-poison gate for the wise": this clarifies the intention in expounding. Anāsrava wisdom can destroy afflictions; hence it is called 'poison'. The four wholesome [roots] of bhāvanāmayī prajñā can serve as preparatory application (prayoga); hence they are called the 'gate'. "May each, according to their capacity": this refers to differences in gotra and learning. "Comprehending all knowables, accomplish the supreme achievement": completely comprehending that all knowable phenomena are devoid of self accomplishes the supreme achievement of nirvāṇa.