菩薩瓔珞本業經 2.44

2.44

「佛子。汝先言無明、心一者，是事不然。若解與無明諸見一相者，應無縛解、凡佛非二。所以者何？煩惱同一體相故。何以故？而共一心生滅一時，不別不異故。佛子！若縛解一相者，四大可為一、六味應不異，而大異而味異故，縛解亦如是。佛子！一切菩薩為凡夫時具足一切結，而斷時麁分先去、細分後除。若一心煩惱一者，不應明闇有二。佛子！復以近況遠。凡夫善心中尚無不善，何況無相心中而有無明？佛子！而言善惡一心者，是洴沙王國中外道安陀師偈，明闇一相、善惡一心。

"O Son of the Buddha! What you previously said about avidyā and the mind being one—this matter is not so. If understanding and avidyā or views were of a single sign, there would be neither bondage nor liberation, and ordinary beings and Buddhas would not be two. Why is this? Because the afflictions would be of the same essential nature. Why? Because they would arise and cease at the same time in one mind, being neither distinct nor different. O Son of the Buddha! If bondage and liberation were of a single sign, the four great elements could be one, and the six tastes would not be different; yet since the elements are different and the tastes are different, bondage and liberation are likewise so. O Son of the Buddha! When all bodhisattvas were ordinary beings, they were fully endowed with all fetters; but when severing them, the coarse portions are removed first, and the subtle portions are eliminated later. If afflictions and the one mind were one, there would not be two things such as brightness and darkness. O Son of the Buddha! Furthermore, compare the near with the far: within an ordinary being's wholesome mind, there is not even unwholesomeness, so how could there be avidyā within a signless mind? O Son of the Buddha! The claim that wholesome and unwholesome are of one mind is the verse of the non-Buddhist master Andha in the kingdom of King Bimbisāra, who held that brightness and darkness are of a single sign, and wholesome and unwholesome are of one mind.