釋摩訶衍論 4.44

4.44

Having explained the gate of conformity with divergent explanations, next I shall explain the gate of separate expositions following the sequence. As for the statement 'the meaning of non-awakening,' this generally designates all non-awakening, both root and branch. From here on, an explanation will be provided by way of a brief indication. Here, fundamental non-awakening is explained first, and subsequently the non-awakening of separate retinues is explained. The root is extensive while the branches are brief; one should examine this carefully. Regarding the statement, 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises,' this reveals the causes and conditions for the arising of fundamental non-awakening. By what causes and conditions does fundamental non-awakening come to arise and exist? It comes to arise and exist due to 'not according.' In regard to what dharmas does it not accord? It is said to be due to not according with three dharmas. What meaning does 'not according' have? It means the sense of contravening. What are the three dharmas? First is the one dharma of true knowing; second is the one dharma of tathatā; third is the one dharma of the one mind—these are called the three. The one dharma of true knowing refers to all-awakening, namely the wisdom that can penetrate. The one dharma of tathatā refers to the principle of equality, namely the object that is penetrated. The one dharma of the one mind refers to the one dharmadhātu, namely the substance upon which they rely. Because one contravenes all three dharmas, avidyā is able to arise. Therefore it is said: 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises.' These three kinds of dharmas all abide in oneness and never depart from it; therefore, they are collectively called 'one.' From here on, the retinues are briefly indicated. Regarding 'and there are its thoughts,' this reveals the separate avidyā; that is to say, because the root is already established, all its retinues are able to exist. From here on, there are two gates. What are the two? First is the gate of the efficacy and inefficacy of returning to virtue to become an illusion; second is the gate of the efficacy and inefficacy of clinging to delusion to reveal the real. Regarding the gate of returning to virtue to become an illusion: if one investigates their origin, all forms of avidyā have no self-substance or characteristic of their own, but are established by relying upon original awakening. For example, a traveler who loses his way is lost because he relies upon the road; if he were apart from the road, there would be no occurrence of being lost. Just as the root text says: 'Thoughts have no self-characteristic and are not apart from original awakening; it is just like a lost person who is lost because he relies on directions, and if he is apart from directions, there is no being lost. Sentient beings are also like this: they are lost because they rely upon awakening; if they are apart from the nature of awakening, there is no non-awakening.' Regarding the gate of clinging to delusion to reveal the real: the dharmakāya and prajñā cannot manifest on their own; they must await non-awakening, and only then can their names and meanings be praised and fully manifested. For example, a valiant hero subdues the multitudes of an army, and only then attains a high and superior rank. Just as the root text says: 'Because there is the deluded mind of non-awakening, one can know names and meanings and expound true awakening for its sake. If one is apart from the mind of non-awakening, there would be no self-characteristic of true awakening to expound.'