釋摩訶衍論 4.9

4.9

論曰：究竟無餘，故名為無。通達顯了，故名為明。所謂圓滿般若之日周遍法界，無一一法而非明故。是故當知如是無明，言總意別。光明實智契經中作如是說：爾時舍利弗則白佛言：「世尊！何因緣故，於大眾中唱如是言：『我今所說一切契經中，一一字字一一句句，盡攝一切無量所詮，而為鈍根眾生故，以種種言說而談論耳。』若如世尊說，當應有過失。何以故？如無明字唯表黑品，不能表示般若智明。乃至無常字唯表生滅之相，不能詮表無為常住真實理焉。如何世尊作如是說？」於是世尊告舍利弗言：「我今所說實無過失。何以故？如無明字，不可得言唯表黑品，汝智慧之力狹劣小見小聞故，作如是疑。而此無明字，盡攝一切般若智明，具足圓滿無所闕失。所謂究竟義故、周遍義故、圓滿義故、平等義故、無餘義故，說言為無。通達義故、顯了義故、觀照義故、現前義故、無礙義故，說言為明。」乃至廣說故。闇無明者，字義差別其相云何？頌曰：

The treatise says: Definitively without remainder, it is therefore called 'non-.' Pervasively penetrating and clearly manifest, it is therefore called 'bright.' This refers to the sun of complete prajñā pervading the dharmadhātu, such that not a single dharma is not bright. Therefore one should know that in such avidyā [non-bright], the words are general but the intended meaning is distinct. In the *Guangming shizhi jing* (Sūtra on the Real Wisdom of Light), it is spoken thus: At that time, Śāriputra addressed the Buddha, saying: "World-Honoured One! For what cause and condition do you proclaim in the great assembly: 'In all the sūtras I now speak, each and every word, each and every phrase, completely subsumes all immeasurable meanings, but for the sake of dull-rooted sentient beings, I discuss them with various verbal explanations'? If it is as the World-Honoured One says, there must be a fault. Why is this? The words 'non-bright' [avidyā] only express the dark category, and cannot express the light of prajñā wisdom. And so forth up to: the word 'impermanence' only expresses the characteristic of arising and ceasing, and cannot explain the unconditioned, constantly abiding, real principle. How can the World-Honoured One speak thus?" Thereupon the World-Honoured One told Śāriputra: "What I now speak is truly without fault. Why is this? As for the word 'non-bright', one cannot say it only expresses the dark category. Because the power of your wisdom is narrow and inferior, of small seeing and small hearing, you produce such a doubt. Yet this word 'non-bright' completely subsumes all the light of prajñā wisdom, thoroughly complete without omission. That is to say: by the meaning of definitive, by the meaning of pervasive, by the meaning of complete, by the meaning of equality, and by the meaning of without remainder, it is spoken of as 'non-'. By the meaning of penetrating, by the meaning of clearly manifest, by the meaning of contemplating, by the meaning of present, and by the meaning of unobstructed, it is spoken of as 'bright'." And so forth, up to the detailed explanation. As for dark avidyā, what are its characteristics in terms of the differences in literal meaning? The verse says: