大乘起信論廣釋卷第三．四．五 5.25

5.25

論。然是菩薩至未能決斷　釋曰。次明微過。於中有二。先異地上。後異凡愚。此初也。然是等者。初正顯異。以其等者釋異所由。所言漏者。過失流義。以未能得無漏智故。無始及今。依於二障所起漏業未能除也。要至初地得無漏智。方能斷伏有漏業故。故說初地斷二種愚。一執著我法愚。即是此中異生性障。二惡趣離染愚。即是惡趣諸業果等。若爾寧說能離見愛。答。彼約伏離此言永斷。以分別障親迷諦理。要至初地方能斷故。顯證法身非地前也。

[Treatise:] However, this bodhisattva [… down to:] is not yet able to definitively sever.
[Commentary:] Next, subtle faults are explained. Within this, there are two parts: first, distinguishing from those on the bhūmis; later, distinguishing from ordinary foolish beings. This is the first. 'However, this' and so forth first directly reveals the distinction. 'Because of' and so forth explains the reason for the distinction. What is called 'outflows' has the meaning of the streaming of faults. Because one has not yet attained outflow-free wisdom, from beginninglessness up to the present, the outflow karma arisen in dependence upon the two hindrances cannot yet be eradicated. Only when one reaches the first bhūmi and attains outflow-free wisdom can one sever and subdue outflow karma. Therefore, it is said that the first bhūmi severs two kinds of ignorance: first, the ignorance of grasping at self and dharmas, which is precisely the hindrance of ordinary nature here; second, the ignorance of departing from defilement in evil destinies, which is precisely the various karmic fruits of evil destinies. If so, how can it be said that one is able to depart from views and craving? Answer: That refers to subduing and departing, whereas this refers to eternal severance. Because the hindrance of discrimination directly deludes one regarding the truths and principles, only upon reaching the first bhūmi can it be severed; this reveals that the realization of the dharmakāya does not belong to the stages prior to the bhūmis.