釋摩訶衍論 4.68

4.68

論曰：譬如有人見林樹等，決定當知有其種子。見諸煩惱，知無明有，義亦如是，如本當知無明能生一切染法故。後門云何？謂有眾生作如是疑：無明唯一，染法無量，豈一無明生諸煩惱？起不信心。若決彼疑，應作是言：譬如種子唯一，出生無量無邊華果枝葉等一切類。根本無明亦復如是，唯一無明，能生一切無量無邊煩惱染法。以何得知一切煩惱皆無明生者，由彼諸染法皆不覺相故。若須是言，彼疑便決，如本以一切染法皆是不覺相故。從上已來本上無明略釋已焉。自此已下總蘊一切染淨諸法，更作同異之二種門，表示造論真實本意。其相云何？

The commentary states: Just as when someone sees forest trees and the like, they definitely know that their seeds exist; so too, seeing afflictions, one knows that ignorance exists; its meaning is just like this, as the root [text] states: 'One should know that ignorance is capable of giving rise to all defiled dharmas.' What is the latter approach? There are sentient beings who form such a doubt: 'Ignorance is only one, while defiled dharmas are measureless; how could a single ignorance give rise to all afflictions?' and thus produce an unfaithful mind. To resolve their doubt, one should speak like this: Just as a seed is only one, yet gives rise to measureless and boundless flowers, fruits, branches, leaves, and all such categories; fundamental ignorance is also like this: being only a single ignorance, it can give rise to all measureless and boundless defiled dharmas of affliction. How is it known that all afflictions are born of ignorance? Because all those defiled dharmas are marks of non-awakening. If such words are spoken, that doubt is immediately resolved, as the root [text] states: 'Because all defiled dharmas are marks of non-awakening.' From above down to here, the fundamental ignorance in the root [text] has been briefly explained. From here below, all defiled and pure dharmas are collectively gathered, and two approaches of identity and difference are further made, to manifest the true fundamental intent of composing the treatise. What is its characteristic?