釋摩訶衍論 4.68

4.68

The commentary states: Just as when someone sees forest trees and the like, they definitely know that their seeds exist; so too, seeing afflictions, one knows that ignorance exists; its meaning is just like this, as the root [text] states: 'One should know that ignorance is capable of giving rise to all defiled dharmas.' What is the latter approach? There are sentient beings who form such a doubt: 'Ignorance is only one, while defiled dharmas are measureless; how could a single ignorance give rise to all afflictions?' and thus produce an unfaithful mind. To resolve their doubt, one should speak like this: Just as a seed is only one, yet gives rise to measureless and boundless flowers, fruits, branches, leaves, and all such categories; fundamental ignorance is also like this: being only a single ignorance, it can give rise to all measureless and boundless defiled dharmas of affliction. How is it known that all afflictions are born of ignorance? Because all those defiled dharmas are marks of non-awakening. If such words are spoken, that doubt is immediately resolved, as the root [text] states: 'Because all defiled dharmas are marks of non-awakening.' From above down to here, the fundamental ignorance in the root [text] has been briefly explained. From here below, all defiled and pure dharmas are collectively gathered, and two approaches of identity and difference are further made, to manifest the true fundamental intent of composing the treatise. What is its characteristic?