釋摩訶衍論 5.7

5.7

已說率相屬當假人門，次說顯示麁細所依門。此中所依即有二種。云何為二？一者是通、二者是別。通者，二種生滅皆以無明為所依故；別者，二種生滅如其次第，各因及緣為所依故。如本此二種生滅依於無明熏習而有，所謂依因依緣，依因者不覺義故，依緣者妄作境界義故故。今此論文依何經起？謂楞伽經。彼契經中如何說耶？謂分流楞伽契經中作如是說：大慧！不思議熏及不思議變，是現識因。取種種塵及無始妄想熏，是分別事識因。又大本楞伽契經中作如是說：復次不離染因者，可思議熏、不可思議熏，及可思議變、不可思議變。復次分離染因者，種種猛風妄想現鏡識，乃至廣說。何法名為不思議熏？所謂即是根本無明。以何義故名不思議熏？謂甚深故。云何甚深？謂金剛已還一切眾生不了此處，是故名為不思議熏。如熏，變亦爾。故大本經中作如是說：可思議不可思議者，就金剛還上之人故。

Having explained the gate of assigning the characteristics to provisional persons, next is explained the gate of revealing that upon which the coarse and subtle rely. Here, that upon which they rely is of two kinds. What are the two? The first is general, and the second is specific. 'General' means that both kinds of arising and ceasing take avidyā as that upon which they rely. 'Specific' means that the two kinds of arising and ceasing respectively take their respective causes and conditions as that upon which they rely, just as the root text says: "These two kinds of arising and ceasing exist by relying on the perfuming of avidyā—namely, relying on cause and relying on condition. Relying on cause means non-awakening; relying on condition means falsely creating the realm of objects." Now, upon what scripture does this treatise text arise? It means the Laṅkāvatārasūtra. What does it say in that sūtra? A branched recension of the Laṅkāvatārasūtra says: "Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense objects and the perfuming of beginningless false discrimination are the causes of the consciousness that discriminates phenomena." Furthermore, the Great Recension of the Laṅkāvatārasūtra says: "Furthermore, the causes of non-separated defilement are conceivable perfuming, inconceivable perfuming, conceivable transformation, and inconceivable transformation. Furthermore, the causes of separated defilement are the various fierce winds, false discrimination, the manifesting mirror-consciousness, and so on at length." What dharma is called 'inconceivable perfuming'? It is precisely fundamental ignorance. For what reason is it called 'inconceivable perfuming'? Because it is extremely profound. In what way is it extremely profound? All sentient beings prior to the vajra[-like samādhi] do not comprehend this point; therefore, it is called 'inconceivable perfuming.' Transformation is also like this. Hence the Great Recension of the sūtra says: "The conceivable and inconceivable are in terms of those below and above the vajra[-like samādhi]."