[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 5.30 # 釋摩訶衍論 5.30 釋摩訶衍論 5.30 - **Language:** Classical Chinese ### [5.30](https://indike.org/pramana/in.bauddha.taisho.1668.5.30) 一切眾生從無始來，皆有本覺無捨離時，何故眾生先有成佛、後有成佛、今有成佛？亦有勤行、亦有不行，亦有聰明、亦有闇鈍，無量差別？同有一覺，皆悉一時發心修行到無上道，本覺佛性強劣別故，如是差別。無明煩惱厚薄別故，如是差別。若言如初者，此事則不爾。所以者何？本覺佛性圓過恒沙之諸功德，無增減故。若言如後者，此事亦不爾。所以者何？一地斷義不成立故。如是種種無量差別，皆依無明而得住持，於至理中無關而已。若如是者，一切行者斷一切惡、修一切善，超於十地到無上地，圓滿三身具足四德，如是行者為明、無明？如是行者無明分位，非明分位。若爾，清淨本覺從無始來，不觀修行非得他力，性德圓滿本智具足，亦出四句亦離五邊，自然之言不能自然，清淨之心不能清淨，絕絕離離，如是本處為明無明？如是本處無明邊域，非明分位。若爾，一法界心，非百非、背千是、非中非中、背天非天。演水之談，足斷而已止；審慮之量，手亡而已住。如是一心為明、無明？如是一心、無明邊域、非明分位。三自一心摩訶衍法，一不能一，假能入一；心不能心，假能入心，實非我名而目於我，亦非自唱而契於自。如我立名而非實我，如自得唱而非實自，玄玄又玄、遠遠又遠。如是勝處為明、無明？如是勝處無明邊域，非明分位。不二摩訶衍法，唯是不二摩訶衍法，如是不二摩訶衍法為明、無明？ > All sentient beings from the beginningless past all possess original awakening without ever parting from it; why is it that sentient beings have those who became Buddhas before, those who will become Buddhas later, and those who become Buddhas now? There are also those who practice diligently and those who do not, those who are clever and those who are dull, with immeasurable differences. Having the same single awakening, they should all arouse the mind simultaneously, cultivate practice, and attain the unsurpassed path. Are such differences because original awakening and Buddha-nature differ in being strong or weak? Are such differences because the afflictions of avidyā differ in being thick or thin? If one says it is like the former, this matter is not so. Why is that? Because original awakening and Buddha-nature are perfect in merits exceeding the sands of the Ganges, without increase or decrease. If one says it is like the latter, this matter is also not so. Why is that? Because the meaning of severing at one stage is not established. Such various and immeasurable differences are all maintained relying on avidyā, and they are simply irrelevant to the ultimate principle. If this is so, when all practitioners sever all evil, cultivate all good, transcend the ten grounds, arrive at the unsurpassed ground, perfect the three bodies, and become endowed with the four virtues, are such practitioners illumination or avidyā? Such practitioners are in the state of avidyā, not in the state of illumination. If so, pure original awakening from the beginningless past does not depend on cultivation, is not obtained by other-power, its nature's virtues are perfect, its innate wisdom is complete, it transcends the four propositions and is free from the five extremes; the word 'spontaneity' cannot make it spontaneous, the mind of purity cannot make it pure, completely severed and separated—is such an original place illumination or avidyā? Such an original place is within the territory of avidyā, not the state of illumination. If so, the mind of the one dharmadhātu is not the hundred negations, rejects the thousand affirmations, is not the middle nor not the middle, rejects the celestial and is not celestial. The talk of expounding water stops when one's feet are cut off; the measure of deliberation stays when one's hands perish. Is such one mind illumination or avidyā? Such one mind is within the territory of avidyā, not the state of illumination. The Mahāyāna dharma of the three-self one mind: the 'one' cannot be one, but can provisionally enter oneness; the 'mind' cannot be mind, but can provisionally enter mind; it is not truly my name yet designates me; it is not self-proclaimed yet accords with the self. Just as the name of 'self' is established yet is not the real self, and just as 'self' is proclaimed yet is not the real self, profound upon profound, distant upon distant. Is such an exalted place illumination or avidyā? Such an exalted place is within the territory of avidyā, not the state of illumination. The non-dual Mahāyāna dharma is solely the non-dual Mahāyāna dharma; is such non-dual Mahāyāna dharma illumination or avidyā? > — English (machine translation) (machine translation) - [Previous: 5.29](https://indike.org/pramana/in.bauddha.taisho.1668.5.29) - [Next: 5.31](https://indike.org/pramana/in.bauddha.taisho.1668.5.31) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1668.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.5.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.30](https://indike.org/pramana/in.bauddha.taisho.1668.5.30) · Pramāṇa