釋摩訶衍論 5.7

5.7

Having explained the gate of assigning the characteristics to provisional persons, next is explained the gate of revealing that upon which the coarse and subtle rely. Here, that upon which they rely is of two kinds. What are the two? The first is general, and the second is specific. 'General' means that both kinds of arising and ceasing take avidyā as that upon which they rely. 'Specific' means that the two kinds of arising and ceasing respectively take their respective causes and conditions as that upon which they rely, just as the root text says: "These two kinds of arising and ceasing exist by relying on the perfuming of avidyā—namely, relying on cause and relying on condition. Relying on cause means non-awakening; relying on condition means falsely creating the realm of objects." Now, upon what scripture does this treatise text arise? It means the Laṅkāvatārasūtra. What does it say in that sūtra? A branched recension of the Laṅkāvatārasūtra says: "Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense objects and the perfuming of beginningless false discrimination are the causes of the consciousness that discriminates phenomena." Furthermore, the Great Recension of the Laṅkāvatārasūtra says: "Furthermore, the causes of non-separated defilement are conceivable perfuming, inconceivable perfuming, conceivable transformation, and inconceivable transformation. Furthermore, the causes of separated defilement are the various fierce winds, false discrimination, the manifesting mirror-consciousness, and so on at length." What dharma is called 'inconceivable perfuming'? It is precisely fundamental ignorance. For what reason is it called 'inconceivable perfuming'? Because it is extremely profound. In what way is it extremely profound? All sentient beings prior to the vajra[-like samādhi] do not comprehend this point; therefore, it is called 'inconceivable perfuming.' Transformation is also like this. Hence the Great Recension of the sūtra says: "The conceivable and inconceivable are in terms of those below and above the vajra[-like samādhi]."