金剛經纂要刊定記 1.35

1.35

「然一切有漏染法，生起微著次第，總有兩重：一無始根本，二展轉枝末。展轉枝末即後逐妄科中所明，無始根本正當此段。言根本者即根本無明。言無明者，謂無妙覺之明故。以就通相言之，故當此識。然根本無明具有二義，所謂迷真、執妄也。迷真者，即真心本不生滅。德相業用量過塵沙，日用不知如狂如醉。若貧女宅中寶藏，窮子衣內明珠，雖有如無，枉受難苦。故《華嚴》云：『於第一義不了，名曰無明。』執妄者，妄即五蘊色之與心，如幻如化，本無實體，眾生認此為自身心，計虛為實故名執妄。故《圓覺經》云：『妄認四大為自身相，六塵緣影為自心相』，乃至結云：『由此妄有輪轉生死，故名無明。』然此二義遞互相成，舉一則兼未嘗獨立，但若執妄必須迷真，但若迷真必須執妄。譬如有人迷東必執西亦互相成立，思之可見。」

"However, the sequential arising, from subtle to gross, of all defiled dharmas with outflows has two tiers in general: first, the beginningless root; second, the successively unfolding branches. The successively unfolding branches are explained below in the section on 'Pursuing Delusion'; the beginningless root corresponds precisely to this passage. 'Root' refers to fundamental ignorance. 'Ignorance' means lacking the brightness of wondrous awakening. Because it is spoken of in terms of its general characteristics, it corresponds to this consciousness. Yet fundamental ignorance possesses two aspects: namely, deluding oneself regarding truth and clinging to delusion. 'Deluding oneself regarding truth' means: the true mind originally does not arise or cease. Its virtuous qualities and functions surpass the sands of the Ganges, yet in daily use one is unaware of them, as if mad or drunk. Like the treasure trove in the poor woman's house or the bright pearl inside the indigent son's garment, though existent, they are as if nonexistent, and one vainly suffers adversity and pain. Therefore the Avataṃsaka Sūtra says: 'Not understanding the ultimate truth is named ignorance.' 'Clinging to delusion' means: delusion refers to the physical and mental of the five aggregates, which are like an illusion or a phantasm, originally having no real substance; sentient beings take these to be their own body and mind, reckoning the unreal to be real, hence it is called 'clinging to delusion.' Therefore the Perfect Enlightenment Sūtra says: 'Falsely taking the four great elements to be the marks of one's own body, and the conditioned shadows of the six sense-objects to be the marks of one's own mind,' down to concluding: 'Due to this, there is false existence and transmigration in birth and death; hence it is named ignorance.' Yet these two aspects mutually bring each other about; mentioning one includes the other, and they never stand alone. If one clings to delusion, one must be deluded regarding truth; if one is deluded regarding truth, one must cling to delusion. Just as when someone is confused about the east, he inevitably fixes upon the west, and they likewise mutually establish one another—this can be seen upon reflection."