釋摩訶衍論 4.89

4.89

The basic text states: Consciousness arising through the perfuming of avidyā cannot be known by ordinary people, nor can it be comprehended by the wisdom of the two vehicles. It refers to a bodhisattva who, from the initial generating of the mind of right faith, contemplates and observes it; if they realize the dharmakāya, they attain partial knowledge of it, yet even at the bodhisattva's ultimate ground they cannot know it exhaustively—only the Buddha fathoms it completely. Why is this? This mind from the beginning is intrinsically pure in its nature, yet avidyā exists; defiled by avidyā, it has its defiled mind. Although there is a defiled mind, it is eternally changeless. Therefore this meaning can only be known by a Buddha. The so-called nature of the mind is eternally devoid of thought, hence it is called changeless; because it does not comprehend the one dharmadhātu, the mind is non-concomitant, and suddenly a thought arises, which is called avidyā. The defiled mind is of six kinds. What are the six? First is the defilement concomitant with attachment, abandoned on the basis of the liberation of the two vehicles and the ground of concordance with faith. Second is the defilement concomitant with continuity, which is gradually abandoned through practicing skillful means on the ground of concordance with faith, and ultimately abandoned upon attaining the ground of the pure mind. Third is the defilement concomitant with discriminative wisdom, gradually abandoned on the ground of complete precepts and ultimately abandoned up to the ground of formless skillful means. Fourth is the non-concomitant defilement of appearing forms, abandoned on the ground of mastery over forms. Fifth is the non-concomitant defilement of the perceiving mind, abandoned on the ground of mastery over mind. Sixth is the non-concomitant defilement of fundamental activity, abandoned upon exhausting the bodhisattva grounds and entering the Tathāgata ground. The meaning of not comprehending the one dharmadhātu is observed, trained in, and severed from the ground of concordance with faith, abandoned according to one's portion upon entering the ground of the pure mind, and ultimately abandoned up to the Tathāgata ground. The meaning of 'concomitant' means that the mental state and the dharmas of thought are distinct, differing based on defilement and purity, yet their aspect of knowing and aspect of conditioning are identical. The meaning of 'non-concomitant' means that it is the mind itself non-awakened, always without difference, and not having the same aspect of knowing and aspect of conditioning. Furthermore, the meaning of 'defiled mind' is called the affliction obstruction, because it can obstruct the fundamental wisdom of tathatā. The meaning of 'avidyā' is called the cognitive obstruction, because it can obstruct the natural activity-wisdom regarding the world. What does this mean? Because based on the defiled mind there is perceiving and manifesting, falsely grasping sense objects contrary to the nature of equality. Because all dharmas are eternally calm and devoid of the characteristic of arising, avidyā's non-awakening falsely opposes the Dharma; therefore one cannot accord with all the manifold worldly sense objects and know them in all their diversity.