法華玄論 4.143

4.143

次論二智體義。眾師皆云二智以心為體也。評曰：今請問之，心為解惑體者，心與惑為一、為異？若一，斷惑則應斷心，心若不斷惑亦不斷。又若一而斷惑留心，何不斷心而留惑耶？若惑斷心不斷，則心與惑異。若異者，惑便非心，心是識慮、惑應非情。又惑若異心，惑自是惑，心應不惑。若爾，自是智知，心終不知。如此求心竟不可得，是則無心，以何為二智體即是？故論云「如身見五種，求之不可得。煩惱於垢心，五種求亦不得。」

Next, discussing the substance of the two wisdoms. All masters say that the two wisdoms take the mind as their substance. Evaluation: Let us now question this: If the mind is the substance of understanding and delusion, are mind and delusion one, or are they different? If they are one, cutting off delusion should cut off the mind; if the mind is not cut off, delusion would also not be cut off. Furthermore, if they are one and you cut off delusion while retaining the mind, why not cut off the mind while retaining delusion? If delusion is cut off and the mind is not cut off, then mind and delusion are different. If they are different, delusion would not be the mind; the mind is consciousness and thought, while delusion would not be sentient grasping. Furthermore, if delusion is different from mind, delusion is intrinsically delusion, and the mind should not be deluded. If so, wisdom itself knows, and the mind ultimately does not know. Seeking the mind like this is completely unattainable; this means there is no mind, so what would serve as the substance of the two wisdoms? Thus a treatise says: 'Just as personality view, sought in five ways, cannot be found; defilements in a defiled mind, sought in five ways, cannot be found either.'