釋摩訶衍論 5.31

5.31

已說有覺門，次說無覺門。何故一切眾生無有本覺耶？無本覺故。何故無本覺耶？無眾生故。何故無眾生耶？無所依本覺故。率此二門應廣通達。如本問曰：若如是義者一切眾生悉有真如等皆熏習，云何有信無信？無量前後差別，皆應一時自知有真如法，勤修方便等入涅盤。答曰：真如本一而有無量無邊無明，從本已來自性差別厚薄不同故。過恒河沙等上煩惱依無明起差別，我見愛染煩惱依無明起差別，如是一切煩惱依於無明所起前後無量差別，唯如來能知故故。

Having explained the gate of possessing awakening, I shall next explain the gate of lacking awakening. Why do all sentient beings not possess original awakening? Because there is no original awakening. Why is there no original awakening? Because there are no sentient beings. Why are there no sentient beings? Because there is no original awakening on which to rely. Proceeding from these two gates, one should penetrate them broadly. As the original text asks: 'If the meaning is thus, and all sentient beings possess tathatā and are equally perfumed, why are there faith and non-faith, with immeasurable differences of earlier and later? They should all simultaneously know of themselves that there is the dharma of tathatā, diligently cultivate expedient means, and equally enter nirvāṇa.' The answer says: 'Tathatā is originally one, yet there is immeasurable and boundless avidyā, because from the beginning their intrinsic natures differ in being thick or thin. Afflictions more numerous than the sands of the Ganges arise in differentiation relying on avidyā; afflictions of self-view and clinging attachment arise in differentiation relying on avidyā. Because such immeasurable differences of earlier and later of all afflictions arise relying on avidyā, only the Tathāgata can know them.'