釋摩訶衍論 2.56

2.56

論曰：根本無明有為有二種依。云何為二？一者通依，非有為非無為一心本法以為體故；二者別依，生滅門內大力住地以為體故。生相有為有二種依。云何為二？一者通依，非有為非無為一心本法以為體故；二者別依，生滅門內細分染法以為體故。住相有為有二種依。云何為二？一者通依，非有為非無為一心本法以為體故；二者別依，生滅門內麁分染法以為體故。異相有為有二種依。云何為二？一者通依，非有為非無為一心本法以為體故；二者別依，生滅門內麁分染法以為體故。滅相有為有二種依。云何為二？一者通依，非有為非無為一心本法以為體故；二者別依，生滅門內麁分染法以為體故。是名二依。復次根本無明有二種用。云何為二？一者通用，能生一切諸染法故；二者別用，隨所至處作礙事故。生相有為有二種用。云何為二？一者通用，於上下中與其力故；二者別用，隨所至處作礙事故。如說生相，住、異亦爾。滅相有為有二種用。云何為二？一者通用，於上及自與其力故；二者別用，能作礙事故。是名二用。種種別相，至於文處自當顯說。以何義故作如是說，有為無為一切諸法通以一心而為其體？於契經中如是說故。何等契經？謂道智經。云何說耶？於彼經中作如是說：爾時文殊師利白佛言：「世尊！阿梨耶識具一切法、備一切法。過於恒沙過於恒沙如是諸法，以誰為本？生於何處？」佛言：「如是有為無為一切諸法，生處殊勝，不可思議。何以故？於非有為非無為處，是有為法是無為法而能生故。」文殊師利又白佛言：「世尊！云何名為非有為非無為處？」佛言：「非有為非無為處者，所謂即是一心本法，非有為故能作有為，非無為故能作無為，是故我說生處殊勝，不可思議。復次善男子！譬如庶子有二所依，一者大王、二者父母。有為無為一切諸法亦復如是，各有二依，謂通達依及支分依。復次善男子！譬如一切草木有二所依，一者大地、二者種子。有為無為一切諸法亦復如是，各有二依，謂通達依及支分依。」乃至廣說故。與和合者，即是開示能熏所熏之差別故。云何開示？所謂顯示染淨諸法，有力無力互有勝劣故。今當作二門分明顯說。云何為二？一者下轉門、二者上轉門，生滅門中不出此二。如是二門云何差別？頌曰：

The treatise says: Conditioned fundamental ignorance has two kinds of supports. What are the two? The first is the shared support, taking the fundamental dharma of the one mind, which is neither conditioned nor unconditioned, as its essence; the second is the particular support, taking the bhūmi of great power within the gate of arising and ceasing as its essence. Conditioned arising-characteristic has two kinds of supports. What are the two? The first is the shared support, taking the fundamental dharma of the one mind, which is neither conditioned nor unconditioned, as its essence; the second is the particular support, taking the subtle-fraction defiled dharmas within the gate of arising and ceasing as its essence. Conditioned abiding-characteristic has two kinds of supports. What are the two? The first is the shared support, taking the fundamental dharma of the one mind, which is neither conditioned nor unconditioned, as its essence; the second is the particular support, taking the coarse-fraction defiled dharmas within the gate of arising and ceasing as its essence. Conditioned decaying-characteristic has two kinds of supports. What are the two? The first is the shared support, taking the fundamental dharma of the one mind, which is neither conditioned nor unconditioned, as its essence; the second is the particular support, taking the coarse-fraction defiled dharmas within the gate of arising and ceasing as its essence. Conditioned ceasing-characteristic has two kinds of supports. What are the two? The first is the shared support, taking the fundamental dharma of the one mind, which is neither conditioned nor unconditioned, as its essence; the second is the particular support, taking the coarse-fraction defiled dharmas within the gate of arising and ceasing as its essence. These are called the two supports. Furthermore, fundamental ignorance has two kinds of functions. What are the two? The first is the shared function, because it can give rise to all defiled dharmas; the second is the particular function, because it performs obstructive activities wherever it reaches. Conditioned arising-characteristic has two kinds of functions. What are the two? The first is the shared function, because it imparts its power to the higher, lower, and middle; the second is the particular function, because it performs obstructive activities wherever it reaches. As is said of arising-characteristic, abiding and decaying are also like this. Conditioned ceasing-characteristic has two kinds of functions. What are the two? The first is the shared function, because it imparts its power to what is above and to itself; the second is the particular function, because it can perform obstructive activities. These are called the two functions. The various particular characteristics will be explained naturally when reaching the [appropriate] text. For what reason is it stated in this way, that all conditioned and unconditioned dharmas universally take the one mind as their essence? Because it is spoken thus in a sūtra. What sūtra? The Mārga-jñāna Sūtra. How does it speak? In that sūtra it is said: At that time, Mañjuśrī addressed the Buddha, saying: "World-Honoured One! The ālayavijñāna possesses all dharmas and is fully equipped with all dharmas. With such dharmas exceeding the sands of the Ganges, exceeding the sands of the Ganges, what is their root? Where are they born from?" The Buddha said: "The place of birth of all such conditioned and unconditioned dharmas is supreme and inconceivable. Why is this? Because in the place that is neither conditioned nor unconditioned, these conditioned dharmas and these unconditioned dharmas are able to arise." Mañjuśrī further addressed the Buddha, saying: "World-Honoured One! What is called the place that is neither conditioned nor unconditioned?" The Buddha said: "The place that is neither conditioned nor unconditioned is precisely the fundamental dharma of the one mind. Being not conditioned, it can make what is conditioned; being not unconditioned, it can make what is unconditioned. Therefore I say its place of birth is supreme and inconceivable. Furthermore, good son! Just as ordinary sons have two supports—the first being the great king, and the second being their parents—all conditioned and unconditioned dharmas are also like this; each has two supports, termed the penetrating support and the branch support. Furthermore, good son! Just as all grasses and trees have two supports—the first being the great earth, and the second being the seed—all conditioned and unconditioned dharmas are also like this; each has two supports, termed the penetrating support and the branch support." ...and so on, up to extensive explanations. To "combine with" is precisely to disclose the distinction between perfuming and perfumed. How does it disclose this? Namely, by showing that defiled and pure dharmas have power and lack power, mutually having superiority and inferiority. Now we shall distinctly explain this by setting up two gates. What are the two? The first is the gate of downward turning; the second is the gate of upward turning. The gate of arising and ceasing does not go beyond these two. What is the distinction between these two gates? A verse says: