釋摩訶衍論 5.28

5.28

論曰：夜闇雖一，而能遍到十室之中，闇一室一亦不可言，室十闇十亦不可說。於一室中，人以明燈照室之中，闇盡滅無餘，明圓顯遍。照一室中，闇盡滅無餘，九室中闇盡滅無餘亦不可言，餘九室闇具有不滅，燈照一室闇不滅者亦不可說。無明煩惱亦復如是。言夜闇者，喻於無明。言十室者，喻眾生身。言明燈者，喻於智慧。是故當知，無明雖一，相續別故，斷及不斷各各不同。若一眾生煩惱盡時，餘諸眾生不能斷者，煩惱未盡眾生身中本覺佛性為無明覆。煩惱已盡眾生身中本覺佛性，無明所覆已盡出離。離障佛性、為障佛性，天殊地別，何故今言同一佛性不分其體遍諸眾生？本覺佛性等虛空界，無所不遍、無所不至、無所不通、無所不當，平等平等一味一相無有差別。而無明藏中本覺佛性為染覆障，法界之外本覺佛性離染覆者，此但攀緣慮知之心現量境界，非是自性中實理心。是故當知佛性之理，唯是一種，等無差別。是故馬鳴尊者大宗地玄文本論中作如是說：

The treatise says: Although the darkness of night is one, it can pervade ten rooms. One cannot say the darkness is one and the rooms are one, nor can one say the rooms are ten and the darkness is ten. In one room, a person illuminates the interior of the room with a bright lamp; the darkness is completely extinguished without remainder, and the light is fully manifest and all-pervading. When illuminating one room, the darkness is extinguished without remainder, but one cannot say the darkness in the nine rooms is extinguished without remainder; nor can one say that because the darkness of the other nine rooms is fully unextinguished, the darkness of the one room illuminated by the lamp is unextinguished. The afflictions of avidyā are also like this. 'Darkness of night' is a metaphor for avidyā. 'Ten rooms' is a metaphor for the bodies of sentient beings. 'Bright lamp' is a metaphor for wisdom. Therefore, one should know that although avidyā is one, because the continuums are distinct, severing and non-severing are each different. If when one sentient being's afflictions are exhausted, the remaining sentient beings cannot sever them, then in the bodies of sentient beings whose afflictions are not yet exhausted, original awakening and Buddha-nature are covered by avidyā. In the bodies of sentient beings whose afflictions are already exhausted, original awakening and Buddha-nature, having been covered by avidyā, are already completely liberated. The Buddha-nature free from obstructions and the Buddha-nature subject to obstructions are as different as heaven and earth; why do you now say that they are the same Buddha-nature, unseparated in its entity and pervading all sentient beings? Original awakening and Buddha-nature are equal to the realm of space: there is nowhere they do not pervade, nowhere they do not reach, nowhere they do not penetrate, nowhere they do not correspond; they are completely equal, of one taste and one characteristic, without differentiation. However, original awakening and Buddha-nature within the womb of avidyā being covered by defilement, and original awakening and Buddha-nature outside the dharmadhātu being free from defiled covering, are merely the direct-perception domain of the mind of cognitive grasping and deliberation, not the true-principle mind within intrinsic nature. Therefore, one should know that the principle of Buddha-nature is of only one kind, equally without differentiation. Therefore, the venerable Aśvaghoṣa spoke thus in the *Dazongdi xuanwen benlun*: