成唯識論述記 9.439

9.439

述曰：此外人難：何處經說？《勝鬘經》說，不依《瓔珞經》，非極成故。以分段生死故，說阿羅漢我生已盡，得有餘果證，名梵行已立。凡夫人、天，七種學人所不能辦，名所作已辦。所斷煩惱更不受後有，名不受後有，非盡一切煩惱、一切受生說不受後有，有無明住地，變易生故。煩惱有二，謂：住地煩惱及起煩惱。住地有四，謂：見一處住地、欲愛住地、色愛住地、有愛住地。起者，無始無明住地，此住地一切上煩惱依。若煩惱種，比無明住地，算數譬喻所不能及。五住地中無明住地其力最大，恒沙數上煩惱依，亦令四煩惱久住，二乘智所不能斷，唯如來智之所能斷。即無明種子亦言種類，即五門種類當無明種類也，即通見等，何故彼經唯說無明為所知障？

The Commentary states: This is an objection by an opponent: In what sūtra is this said? It is stated in the Śrīmālādevī-sūtra; it does not rely on the Yingluo jing because [the latter] is not universally acknowledged. Because of apportioned saṃsāra, it is said that for arhats 'my births are exhausted', attaining the realization of the fruit with remainder, termed 'the pure life has been established.' What ordinary humans, devas, and the seven kinds of trainees cannot accomplish is termed 'what had to be done has been done.' That the severed afflictions will no longer receive future existence is termed 'receiving no further existence'; it is not in terms of exhausting all afflictions and all rebirth that it is said 'receiving no further existence', because the ground of ungrounded delusion and inconceivable transformation exist. Afflictions are twofold: abiding-ground afflictions and active afflictions. Abiding grounds are four: the abiding ground of views in one place, the abiding ground of desire-attachment, the abiding ground of form-attachment, and the abiding ground of existence-attachment. The active one is the ground of beginningless ungrounded delusion; this abiding ground is the basis of all secondary afflictions. If seeds of affliction are compared to the ground of ungrounded delusion, calculation and metaphor cannot reach it. Among the five abiding grounds, the ground of ungrounded delusion has the greatest power; it is that upon which secondary afflictions as numerous as the sands of the Ganges depend, and it also causes the four afflictions to abide for a long time. It cannot be severed by the wisdom of the two vehicles; it can only be severed by the wisdom of the Tathāgata. That is, seeds of delusion are also called types; that is, the types of the five gates correspond to the types of delusion, extending through views and so forth. Why then does that sūtra speak solely of delusion as the cognitive obstacle?