菩薩瓔珞本業經 2.44

2.44

"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.