釋摩訶衍論 4.44

4.44

已說異說相應契當門，次說隨次別釋散說門。所言不覺義者者，總標本末一切不覺。自此已下作釋略示。於是初釋根本不覺，次釋分離眷屬不覺，本廣末略，應審觀察。謂不如實知真如法一故不覺心起者，即是顯示根本不覺之起因緣。根本不覺，何因緣故得起而有？因不如故得起而有。何等法中而不如耶？謂三法中而不如故。言不如者，當有何義？謂違逆義故。云何三法？一者實知一法、二者真如一法、三者一心一法，是名為三。實知一法者，謂一切覺，即能達智。真如一法者，謂平等理，即所達境。一心一法者，謂一法界，即所依體。於此三法皆違逆故，無明得起。是故說言謂不如實知真如法一故，不覺心起。彼三種法，皆守一中終不捨離，故通名為一。自此已下眷屬略示。而有其念者，即是顯示分離無明，謂本已立一切眷屬皆得有故。自此已下即有二門。云何為二？一者歸德成幻力無力門、二者攀妄顯真力無力門。歸德成幻門者，一切無明若剋其本無自體相，依止本覺而得成立。譬如迷道路人依道路故迷，若離道路，無迷亂事故。如本念無自相不離本覺，猶如迷人依方故迷，若離於方即無有迷。眾生亦爾，依覺故迷，若離覺性即無不覺故。攀妄顯真門者，法身般若不能自顯，當待不覺然後方乃讚揚名義具足現前。譬如勇猛丈夫伏諸軍眾，然後方乃得高勝位故。如本以有不覺妄想心故，能知名義為說真覺。若離不覺之心，則無真覺自相可說故。

Having explained the gate of conformity with divergent explanations, next I shall explain the gate of separate expositions following the sequence. As for the statement 'the meaning of non-awakening,' this generally designates all non-awakening, both root and branch. From here on, an explanation will be provided by way of a brief indication. Here, fundamental non-awakening is explained first, and subsequently the non-awakening of separate retinues is explained. The root is extensive while the branches are brief; one should examine this carefully. Regarding the statement, 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises,' this reveals the causes and conditions for the arising of fundamental non-awakening. By what causes and conditions does fundamental non-awakening come to arise and exist? It comes to arise and exist due to 'not according.' In regard to what dharmas does it not accord? It is said to be due to not according with three dharmas. What meaning does 'not according' have? It means the sense of contravening. What are the three dharmas? First is the one dharma of true knowing; second is the one dharma of tathatā; third is the one dharma of the one mind—these are called the three. The one dharma of true knowing refers to all-awakening, namely the wisdom that can penetrate. The one dharma of tathatā refers to the principle of equality, namely the object that is penetrated. The one dharma of the one mind refers to the one dharmadhātu, namely the substance upon which they rely. Because one contravenes all three dharmas, avidyā is able to arise. Therefore it is said: 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises.' These three kinds of dharmas all abide in oneness and never depart from it; therefore, they are collectively called 'one.' From here on, the retinues are briefly indicated. Regarding 'and there are its thoughts,' this reveals the separate avidyā; that is to say, because the root is already established, all its retinues are able to exist. From here on, there are two gates. What are the two? First is the gate of the efficacy and inefficacy of returning to virtue to become an illusion; second is the gate of the efficacy and inefficacy of clinging to delusion to reveal the real. Regarding the gate of returning to virtue to become an illusion: if one investigates their origin, all forms of avidyā have no self-substance or characteristic of their own, but are established by relying upon original awakening. For example, a traveler who loses his way is lost because he relies upon the road; if he were apart from the road, there would be no occurrence of being lost. Just as the root text says: 'Thoughts have no self-characteristic and are not apart from original awakening; it is just like a lost person who is lost because he relies on directions, and if he is apart from directions, there is no being lost. Sentient beings are also like this: they are lost because they rely upon awakening; if they are apart from the nature of awakening, there is no non-awakening.' Regarding the gate of clinging to delusion to reveal the real: the dharmakāya and prajñā cannot manifest on their own; they must await non-awakening, and only then can their names and meanings be praised and fully manifested. For example, a valiant hero subdues the multitudes of an army, and only then attains a high and superior rank. Just as the root text says: 'Because there is the deluded mind of non-awakening, one can know names and meanings and expound true awakening for its sake. If one is apart from the mind of non-awakening, there would be no self-characteristic of true awakening to expound.'