Treasury of the Abhidharma with Commentary (Abhidharmakosa with Bhashya)

[Definition] The First Treasury

...not altogether; for in their case, non-afflicted ignorance original: "akliṣṭam-ajñānam," a type of ignorance that does not lead to rebirth but limits one's knowledge of subtle details persists regarding the unique qualities of a Buddha, things separated by vast distances in space or time, and 1 the infinite varieties of things. 1

"I do not say that the end of suffering is achieved without having fully known and abandoned even a single phenomenon" original: "dharma"

Based on this scripture, someone might argue: "In that case, for Disciples original: "Shravakas" and Solitary Realizers original: "Pratyekabuddhas", this non-afflicted ignorance must also be abandoned—just as the desire for the sense faculties like the eyes is abandoned—otherwise, they could not achieve the end of suffering."

This is true; it is exactly like that. Their non-afflicted ignorance is indeed abandoned, just like the afflicted kind. However, even though it is "abandoned," it continues to function original: "samudācarati," meaning it still manifests in their experience in them, just as the physical eye continues to function. In the case of the Buddha, however, once it is abandoned, it never functions again. That is why the distinction was made: "He has abandoned it so that it is a phenomenon that will never arise again." Otherwise, the author would have simply said, "He has abandoned it altogether and in every way regarding all that can be known."

As for those who explain that "Disciples and Solitary Realizers only turn back from suffering because they have removed afflicted confusion," this is a false explanation, and it is refuted by what has just been stated.

To elaborate on the phrase "for in their case" 2—the word "for" indicates the reason. Or, "in such a way" means it is not "altogether." The word "their" refers to the Disciples and Solitary Realizers.

Regarding the unique qualities of a Buddha: This refers to the special powers original: "āveṇika-dharmas," the eighteen qualities unique to a Buddha and so on.

Things separated by vast distances in space and time: This means things in extremely remote locations and extremely remote times.

Infinite varieties of things: This refers to the infinite types of matter and other phenomena that are not specifically "Buddha-qualities." In these areas, non-afflicted ignorance still occurs—meaning it still functions for them.

Among these, the "Buddha-qualities" are so inherently subtle and profound that they are beyond the knowledge of anyone other than a Buddha. As it is said:

"Do you know, Shariputra, the Tathagata’s The Buddha aggregate of ethics, his aggregate of concentration, his aggregate of wisdom, or his aggregate of the vision and knowledge of liberation?" When asked this by the Blessed One, the Elder Sharadvatiputra Shariputra replied, "No, Blessed One."

Furthermore, regarding material things made of atoms: if they are in an extremely remote location, or if they are "unmanifest" forms original: "avijñapti-rūpa," subtle forms not perceptible to others that depend on a remote location, they are ignorant of them because those things are separated by many different world-systems. For example, we hear that the Elder Maudgalyayana one of the Buddha's chief disciples, known for his psychic powers did not know that his own mother had been reborn in the extremely remote Marichi world-system.

Even regarding things in the extremely remote past or future, they remain ignorant because those things are separated by the destruction and manifestation of worlds over countless aeons. We hear that the Elder Shariputra once rejected a man who wanted to become a monk because he could not see any "roots of merit conducive to liberation" original: "mokṣabhāgīya-kuśalamūla" in him. But the Blessed One saw those roots of merit. It is said:

"I see the seed of liberation within him, though it is very subtle,
Like a grain of gold hidden in the crevice of a stone."

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1-1. The phrase "regarding things and their infinite varieties" appears in some versions.
2. The word "iti" here should be understood as meaning "of this section"; this applies to similar instances above.