釋摩訶衍論 4.92

4.92

Having explained the section of displaying defiling conditions to resolve doubts, next is explained the section of citing obstructions to indicate antidotes and their allocations. Within this section there are two meanings. What are the two? First is the section of the stages of secondary antidotes; second is the section of the stages of fundamental antidotes. As for the section of secondary antidotes: the six kinds of secondary characteristics in their sequence, beginning with generating the mind and ending with wondrous awakening, are abandoned as appropriate; as the basic text says: '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,' up to extensively saying, 'Sixth is the non-concomitant defilement of fundamental activity, abandoned upon exhausting the bodhisattva grounds and entering the Tathāgata ground.' As for the section of fundamental antidotes: the great-power avidyā, beginning with Supreme Joy and ending with wondrous awakening, is abandoned as appropriate; as the basic text says: '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.' On the ground of Supreme Joy, what is the distinction between the appearances of the fundamental and secondary antidotes? That which is severed by subsequently attained wisdom is called avidyā, and that which is severed by fundamental wisdom is called the secondary characteristic; one should know it in this way. As said for Supreme Joy, all the grounds above are also like this.