肇論新疏 3.298

3.298

枝末麁惑眾多，名萬。滋，益也。彰，著也。妄想，即根本無明細惑。意云：枝末雖眾，本惑唯一，但剪本惑，末惑頓息，理可頓證。盡智下，《大品》說，「三乘之人共十一智，第九名盡智，謂苦已盡見等。第十名無生智，謂苦已見而不更見」等。則前之十智聲聞皆有，盡智在已辦地得之。今云菩薩得無生智者，二地已上第九菩薩地阿鞞跋致，如實知諸法本自不生今亦無滅，名無生智。不共二乘也。意謂智起惑亡，理即顯現。如《大品》、《放光》及《智論》二十三廣說。

The branch-tip coarse delusions are numerous, hence called "myriad." "Flourishing" means increasing; "manifestation" means becoming prominent. "False conceptualization" is the fundamental ignorance, the subtle delusion. The meaning is: although the branch-tips are many, the root delusion is only one; if one only shears the root delusion, the branch delusions cease suddenly, and the principle can be suddenly realized. From "the wisdom of exhaustion" onwards, the Pañcaviṃśatisāhasrikā explains: "Persons of the three vehicles share eleven wisdoms; the ninth is called the wisdom of exhaustion, meaning suffering has already been completely seen, and so on. The tenth is called the wisdom of non-arising, meaning suffering has already been seen and will not be seen again," and so on. Thus śrāvakas possess all the former ten wisdoms, and the wisdom of exhaustion is attained on the stage of what was to be done is done. Now, saying that bodhisattvas attain the wisdom of non-arising refers to the avaivartika of the ninth bodhisattva stage from the second stage onwards, who truly knows that all dharmas are originally unarisen and now also unceasing, which is called the wisdom of non-arising. This is not shared with the two vehicles. The meaning is that when wisdom arises delusion perishes, and the principle is immediately manifested. This is broadly explained in the Pañcaviṃśatisāhasrikā, the Fangguang, and fascicle twenty-three of the Mahāprajñāpāramitopadeśa.