釋摩訶衍論 5.9

5.9

已說本覺對治次第門，次說發起問答決疑門。即此門中自有二意。云何為二？一者兩難閉關門、二者開通決疑門，文相可見。本覺明智斷根本無明，三種細染永滅不起。已三細無，六麁之心亦不能起，三六種心永滅不起。本覺性智不能自有。所以者何？三六種心非但無明，亦本覺俱，真妄和合名三六心故。然若言三六心滅者，本覺同滅，無所有也，豈可得言本覺之心而得相續至於邪定。故言問曰若心滅者云何相續，即是初關。若言本覺是功德法、非斷之法，常恒相續無斷絕者，豈可得言三六種心永滅不起？故言若相續者云何說究竟滅，即是第二關。自此已下作釋決疑，文相明故不須重釋。

Having explained the gate of the successive stages of antidotes by original awakening, next is explained the gate of raising questions and answers to resolve doubts. Within this gate there are naturally two aspects. What are the two? The first is the gate of locking the barrier with a double dilemma; the second is the gate of opening up and resolving doubts; the textual features are evident. The bright wisdom of original awakening severs fundamental ignorance, and the three kinds of subtle defilement permanently cease and do not arise. Once the three subtle ones do not exist, the minds of the six coarse ones also cannot arise; the three and six kinds of mind permanently cease and do not arise. The innate wisdom of original awakening cannot exist on its own. Why is this? The three and six kinds of mind are not merely avidyā; they are also combined with original awakening, for the combination of true and false is called the three and six minds. However, if one says that the three and six minds cease, then original awakening ceases along with them and nothing remains; how could one say that the mind of original awakening can continue, leading into wrong fixation? Therefore, the question: "If the mind ceases, how does it continue?" is the first barrier. If one says that original awakening is a dharmic quality and not a dharma of annihilation, continuing eternally without interruption, how could one say that the three and six kinds of mind permanently cease and do not arise? Therefore, the statement: "If it continues, how can one speak of ultimate ceasing?" is the second barrier. From here on below, the explanation is given to resolve doubts; since the textual features are clear, there is no need to explain it again.