釋摩訶衍論 3.46

3.46

「我及一切諸大眾海，皆悉懷疑無解脫時。如宜世尊！為諸佛子種種方便隨宜開示。」爾時世尊告總持言：「諦聽諦聽，善思念之，我當為汝略說其要。善男子！此二大事顯示二種般若覺智。云何為二？一者始覺般若、二者本覺般若。善男子！始覺般若者，從具縛地漸漸出離，乃至金剛圓滿因行發究竟道，頓斷根本無明住地，覺日圓照無所不遍，是故名為始覺般若。善男子！本覺般若者，從清淨性漸漸遠離，乃至信初發究竟智，斷滅相品入無明海隨緣動轉，是故名為本覺般若。」於是總持及諸大眾聞此語已，覺知諸法一相一體，亦無一相亦無一體，亦空無言，空無言亦空。而諸法性亦是實相、亦是常住、亦是決定、亦是實有故。自此已下別釋散說顯示因緣。此義云何者，即是總問。以一切心識之相皆是無明者，即是總答。所謂種種諸戲論識，發起種種諸攀緣量，慮知一切無量境界，或著一切境界之相不相捨離者，皆是無明之氣分故，即是成立上中所說破滅二義。自此已下顯示斷非斷之差別。此中無明當定可斷耶？當不可斷耶？此何所疑？若可斷者，本覺之心亦當可斷。何以故？無明染法本覺性智，俱行俱轉不相捨離，譬如眠士夫及與悟士夫俱行俱轉不相離故。亦不可言斬眠士時悟士不傷，相續一故。亦不可說得悟士時眠士空無，相續同故。若言異者，過失太故。若不可斷者，自性清淨心常為無明覆，輪轉五道無出離時。是故若言不可斷者，過失亦太。如是無明亦可斷除，亦不斷除。此義云何？無明本覺有二義故。云何為二？一者同體同相義、二者異體異相義。言同義者，一切諸法皆是理故。言異義者，一切諸法功德過患各差別故。若據初門，不可斷除；若據後門，亦可斷除。諸法無行契經中作如是說：

"I and the entire vast ocean of the great assembly all harbour doubts, with no time of release. As fitting, World-Honoured One, through various skillful means, open up and explain as appropriate for all Sons of the Buddha." At that time, the World-Honoured One told Dhāraṇī: "Listen attentively, listen attentively, and reflect well on it; I shall explain the essentials in brief for you. Good son! These two great matters reveal two kinds of awakened wisdom of prajñā. What are the two? The first is the prajñā of initial awakening, and the second is the prajñā of original awakening. Good son! As for the prajñā of initial awakening: gradually departing from the ground of complete bondage, up to the vajra[-like concentration] fulfilling the causal practice and producing the ultimate path, one suddenly severs the avidyāvāsabhūmi of fundamental ignorance, and the sun of awakening shines fully without anywhere it does not pervade; therefore it is named the prajñā of initial awakening. Good son! As for the prajñā of original awakening: gradually departing from the pure nature, up to producing the ultimate wisdom at the beginning of faith, one severs the category of the mark of cessation, enters the ocean of avidyā, and moves in accordance with conditions; therefore it is named the prajñā of original awakening." Thereupon, Dhāraṇī and the great assembly, having heard these words, awakened to and understood that all dharmas are of one mark and one essence, and yet are neither of one mark nor of one essence; they are also empty and wordless, and the empty and wordless is also empty; yet the nature of dharmas is also the real mark, also permanently abiding, also determinate, and also truly existing. From here on, the causes and conditions are shown by distinct explanations and dispersed statements. "What does this mean?" is a general question. "Because all marks of mind and consciousness are avidyā" is the general answer. That is to say, the various consciousnesses of prapañca, producing various measures of objectification, discriminating and perceiving all immeasurable objects, or clinging to the marks of all objects without separating from them, are all components of avidyā; this establishes the two meanings of breaking and extinguishing spoken of above. From here on, the distinction between severing and non-severing is revealed. In this, should avidyā be definitely severable, or should it be unseverable? What is the doubt here? If it were severable, the mind of original awakening would also have to be severable. Why is that? The defiled dharmas of avidyā and the innate wisdom of original awakening operate together and turn together, not separated from each other—just as a sleeping man and an awake man operate together, turn together, and are not separated from each other. Nor can one say that when cutting down the sleeping man, the awake man is not injured, because their continuity is one. Nor can one say that when attaining the awake man, the sleeping man is non-existent, because their continuity is the same. If one says they are different, the fault is too great. If it were unseverable, the intrinsically pure mind would constantly be covered by avidyā, transmigrating in the five destinies without any time of liberation. Therefore, if one says it is unseverable, the fault is also too great. Thus, avidyā is both severable and not severed. What does this mean? Because avidyā and original awakening have two meanings. What are the two? The first is the meaning of identical essence and identical mark, and the second is the meaning of different essence and different mark. As for the meaning of identity: because all dharmas are the principle. As for the meaning of difference: because the virtues and faults of all dharmas are each distinct. If relying on the first gateway, it is unseverable; if relying on the latter gateway, it is also severable. In the *Sarvadharmāpravṛtti-sūtra*, it is stated thus: