釋摩訶衍論 3.46

3.46

"I and the entire vast ocean of the great assembly all harbour doubts, with no time of release. As fitting, World-Honoured One, through various skillful means, open up and explain as appropriate for all Sons of the Buddha." At that time, the World-Honoured One told Dhāraṇī: "Listen attentively, listen attentively, and reflect well on it; I shall explain the essentials in brief for you. Good son! These two great matters reveal two kinds of awakened wisdom of prajñā. What are the two? The first is the prajñā of initial awakening, and the second is the prajñā of original awakening. Good son! As for the prajñā of initial awakening: gradually departing from the ground of complete bondage, up to the vajra[-like concentration] fulfilling the causal practice and producing the ultimate path, one suddenly severs the avidyāvāsabhūmi of fundamental ignorance, and the sun of awakening shines fully without anywhere it does not pervade; therefore it is named the prajñā of initial awakening. Good son! As for the prajñā of original awakening: gradually departing from the pure nature, up to producing the ultimate wisdom at the beginning of faith, one severs the category of the mark of cessation, enters the ocean of avidyā, and moves in accordance with conditions; therefore it is named the prajñā of original awakening." Thereupon, Dhāraṇī and the great assembly, having heard these words, awakened to and understood that all dharmas are of one mark and one essence, and yet are neither of one mark nor of one essence; they are also empty and wordless, and the empty and wordless is also empty; yet the nature of dharmas is also the real mark, also permanently abiding, also determinate, and also truly existing. From here on, the causes and conditions are shown by distinct explanations and dispersed statements. "What does this mean?" is a general question. "Because all marks of mind and consciousness are avidyā" is the general answer. That is to say, the various consciousnesses of prapañca, producing various measures of objectification, discriminating and perceiving all immeasurable objects, or clinging to the marks of all objects without separating from them, are all components of avidyā; this establishes the two meanings of breaking and extinguishing spoken of above. From here on, the distinction between severing and non-severing is revealed. In this, should avidyā be definitely severable, or should it be unseverable? What is the doubt here? If it were severable, the mind of original awakening would also have to be severable. Why is that? The defiled dharmas of avidyā and the innate wisdom of original awakening operate together and turn together, not separated from each other—just as a sleeping man and an awake man operate together, turn together, and are not separated from each other. Nor can one say that when cutting down the sleeping man, the awake man is not injured, because their continuity is one. Nor can one say that when attaining the awake man, the sleeping man is non-existent, because their continuity is the same. If one says they are different, the fault is too great. If it were unseverable, the intrinsically pure mind would constantly be covered by avidyā, transmigrating in the five destinies without any time of liberation. Therefore, if one says it is unseverable, the fault is also too great. Thus, avidyā is both severable and not severed. What does this mean? Because avidyā and original awakening have two meanings. What are the two? The first is the meaning of identical essence and identical mark, and the second is the meaning of different essence and different mark. As for the meaning of identity: because all dharmas are the principle. As for the meaning of difference: because the virtues and faults of all dharmas are each distinct. If relying on the first gateway, it is unseverable; if relying on the latter gateway, it is also severable. In the *Sarvadharmāpravṛtti-sūtra*, it is stated thus: