成唯識論了義燈 1.105

1.105

問：既許無漏，復名為善，何有無明？答：簡餘重故。如有漏樂受，亦名為苦，行苦攝故。如有漏善，亦名不善，勝義不善故。故名為善及無漏者，亦簡重故。二、云：雖通三性，無漏心無。故下第八云八識心、心所有漏，所攝皆有執故。既簡無漏心，故不說有，問：豈無二分耶？答：准下第九，解真見道。敘異說中，不立二分，即安惠等。故無漏心，不許有執。然《二十唯識》云：「不知如佛境者」。據有漏說，或非明了，不得如佛。相傳二解，准此。唯佛不有二分故，知我法不依佛說。無二分故，證不可言故。執習斷盡故，施設我法，唯在於餘。除佛已外，於計所執，總無之上，別執為我，及以實法。世尊除此虛妄執故，於總無上，假施設為聖教我法。故經頌云：「如愚所分別」。頌證餘妄執，為對遺愚夫所執實我法。頌證佛說意，世尊離執故，無相、見分故，故不依佛施設我法。若爾，何故名如來等？答：為對遣餘執實，如來故施假號，如《對法論》說我之義。

Question: Since it is conceded to be untainted and is also called wholesome, how can there be ignorance? Answer: It is [called untainted/wholesome] to distinguish it from other, heavier [flaws]. Just as tainted pleasant feeling is also called suffering because it is subsumed under the suffering of conditioned existence (saṃskāra-duḥkhatā); just as tainted wholesome is also called unwholesome because it is unwholesome in the ultimate sense; therefore, its being called wholesome and untainted is also to distinguish it from the heavier. The second says: although it pervades the three natures, the untainted mind does not have it. Therefore, the eighth fascicle below says that tainted states subsumed under the minds and mental factors of the eight consciousnesses all possess grasping. Since untainted minds are excluded, it does not say they have it. Question: Could it be that they lack the two divisions? Answer: Following the explanation of the true path of seeing in the ninth fascicle below, among the different explanations cited, the one that does not establish two divisions is Sthiramati and his followers. Therefore, the untainted mind is not conceded to possess grasping. As for the Viṃśatikā's statement 'it does not know it as the Buddha's realm does,' that is spoken with respect to tainted [states], or because it is not completely clear, unable to equal the Buddha. These are the two explanations handed down; determine it according to this. Since only the Buddha lacks the two divisions, we know that self and dharmas are not designated based on the Buddha. Because he lacks the two divisions, his realization is ineffable, and the predispositions of grasping (grāhavāsanā) are severed entirely; hence the designation of self and dharmas applies only to the rest. Apart from the Buddha, based on what is completely non-existent as imagined nature, beings separately grasp at a self and at real dharmas. In order to eliminate this false grasping, the World-Honoured One conventionally designates the self and dharmas of the noble teachings upon what is completely non-existent. Therefore, the sūtra verse states: 'Just as fools discriminate...' The verse proves the false grasping of others, in order to counteract the real self and dharmas grasped by foolish common people. The verse proves the Buddha's intention in speaking: because the World-Honoured One is free from grasping and lacks objective and subjective divisions, self and dharmas are not designated based on the Buddha. If so, why is he named 'Tathāgata' and so forth? Answer: In order to counteract others' grasping at a real Tathāgata, provisional titles are designated, just as the Abhidharmasamuccaya explains the meaning of 'self.'