釋摩訶衍論 4.23

4.23

論曰：金剛心還，智慧未滿、福德微少，不達一心中實處故，根本無明猶未出離。而率萬行到果位時，始覺般若分明顯了，本有功德具足圓滿，現見一中法界之心安立住處，根本無明頓斷無餘，是故名為見一處惑。光嚴童子契經中作如是說：復次有惑，一切聲聞辟支佛及十地菩薩所不能斷，謂見一處無明住地。如是住地，證一法界清淨覺者乃所能斷故。報恩無盡住地者，字義差別其相云何？頌曰：

The treatise says: Prior to the vajra-mind, wisdom is not yet complete and merit is minimal; because one does not penetrate the true real locus within the one mind, one has not yet escaped fundamental avidyā. But when leading all practices to the fruitional stage, initial awakening and prajñā are distinctly evident, inherently possessed merits are complete and perfect, and one directly sees the established dwelling place of the mind of the dharmadhātu within the one [mind]; fundamental avidyā is severed at once without remainder, and therefore it is called the delusion of seeing a single locus. As is stated in the Prabhāvyūha-kumāra-sūtra: Furthermore, there is a delusion that cannot be severed by all śrāvakas, pratyekabuddhas, and bodhisattvas of the ten grounds, namely the avidyāvāsabhūmi of seeing a single locus. Such a stage can only be severed by an awakened one of purity who realizes the single dharmadhātu. As for the stage of inexhaustible requital of kindness, what are its characteristics according to the distinct meanings of the characters? The verse says: