俱舍論頌疏論本 1.37

1.37

初諸字明所歸敬，次十三字明佛三德。諸者，謂諸佛，故論云：「諸言所表，謂佛世尊。」後十三字中，前有六字明自利德，後七字明利他德。一切種諸冥滅者，自利德也。冥有二種：一者一切種冥、二者諸冥。一切種冥名不染無知，諸冥是染污無知。此二無知能覆實義，及障真見，故說為冥（外境名實義，內心名真見）。一切種者，不染無知種類無邊，名一切種。障一切法，不能悟解，是不染無知，故種類多也。不染無知，劣慧為體，三性門中，善、無記攝。體非煩惱，故名不染。於境不悟，稱曰無知。無知即不染，名不染無知，持業釋也。亦名習氣，數習煩惱，所成氣分，習之氣故，名為習氣。唯佛永斷，二乘猶有，故論云：「聲聞、獨覺雖滅諸冥，以染無智畢竟斷故，非一切種。所以者何？由於佛法極遠時處，及諸義類，無邊差別。不染無知，猶未斷故。」解云：佛法者，佛所知法，即極遠時等是也。八萬劫外名極遠時，三千界外名極遠處也。諸冥者，是染污無知，諸謂諸境，即四諦修道五部境也，五部非一，故名諸境。冥者，即是見修所斷一切煩惱，以此煩惱覆障諸境，故說為冥。染污無知，無明為體，煩惱不淨，名為染污。於境不悟，故曰無知。無知即染污，名染污無知，持業釋也。頌言滅者，滅有二滅：一擇滅、二非擇滅。一切種冥滅，是非擇滅，由佛世尊斷一切種冥，證不生法，故名非擇滅。此言證者，是不染無知，勝緣闕位，得非擇滅，名為證也。由斷此冥，獲一切智，能知一切種類法，故智德圓滿。諸冥滅者，即是擇滅，由佛世尊斷煩惱冥，證不生法，名為擇滅，斷德圓滿故。頌滅字，通二滅也。智德是佛身中智慧為體，斷德是佛所證擇滅為體。滅名為斷，由斷顯故。

The opening word 'He' indicates the object of homage, and the subsequent thirteen characters clarify the Buddha's three virtues. 'He' refers to the Buddhas; hence the treatise says: "What is indicated by the word 'he' is the Buddha, the World-Honoured One." Among the subsequent thirteen characters, the first six characters clarify the virtue of benefiting oneself, and the latter seven characters clarify the virtue of benefiting others. 'All darkness of every kind has been destroyed' is the virtue of benefiting oneself. Darkness is of two kinds: first, the darkness of every kind; second, all darkness. The darkness of every kind is called non-defiled ignorance; all darkness is defiled ignorance. These two kinds of ignorance can conceal real meaning and obstruct true seeing, and are therefore called darkness (the external object is called real meaning; the internal mind is called true seeing). 'Every kind' means that the classes of non-defiled ignorance are boundless, hence called every kind. Obstructing all phenomena such that one cannot realize them is non-defiled ignorance; thus its varieties are manifold. Non-defiled ignorance has inferior prajñā as its essence; within the framework of the three natures, it is subsumed under good and neutral. Its essence is not an affliction, hence it is called non-defiled. Failing to realize objects is called ignorance. Ignorance being itself non-defiled is called non-defiled ignorance—a karmadhāraya compound. It is also called latent impressions (vāsanā); it is the trace formed through repeatedly accustoming oneself to afflictions; being the trace of habituation, it is called latent impressions. Only the Buddha has severed it forever, whereas the two vehicles still possess it. Hence the treatise says: "Although the śrāvakas and pratyekabuddhas have destroyed all darkness, because their defiled non-wisdom is conclusively severed, it is not of every kind. Why is that? Because with regard to the Buddha's teachings of extremely distant times and places, as well as the boundless distinctions among various meanings and categories, non-defiled ignorance is not yet severed." Explanation: 'The Buddha's teachings' means the phenomena known by the Buddha, namely extremely distant times and the like. Beyond eighty thousand kalpas is called an extremely distant time; beyond the trichiliocosm is called an extremely distant place. 'All darkness' is defiled ignorance. 'All' refers to all objects, namely the objects of the four truths and the five categories abandoned by the path of cultivation; the five categories are not one, hence called all objects. 'Darkness' is precisely all afflictions abandoned through seeing and cultivation; because these afflictions veil and obstruct all objects, they are called darkness. Defiled ignorance has avidyā as its essence; afflictions are impure, hence called defiled. Failing to realize objects is called ignorance. Ignorance being itself defiled is called defiled ignorance—a karmadhāraya compound. When the verse says 'destroyed', destruction has two forms: 1. cessation through deliberation (pratisaṃkhyānirodha), and 2. cessation not through deliberation (apratisaṃkhyānirodha). The destruction of the darkness of every kind is cessation not through deliberation; because the Buddha, the World-Honoured One, has severed the darkness of every kind and realized unarisen dharmas, it is called cessation not through deliberation. What is meant here by 'realized' is that, in the state where superior conditions for non-defiled ignorance are lacking, obtaining cessation not through deliberation is called 'realization'. Through severing this darkness, he attains all-knowledge, being able to know all varieties of dharmas; thus the virtue of wisdom is perfected. 'All darkness has been destroyed' is precisely cessation through deliberation; because the Buddha, the World-Honoured One, has severed the darkness of afflictions and realized unarisen dharmas, it is called cessation through deliberation, because the virtue of abandonment is perfected. The word 'destroyed' in the verse applies to both cessations. The virtue of wisdom has the wisdom within the Buddha's person as its essence; the virtue of abandonment has the cessation through deliberation realized by the Buddha as its essence. Cessation is called abandonment because it is manifested through severance.