新華嚴經論 14.36

14.36

答曰：一切眾生以此智故而生三界者，為智無性，不能自知是智非智。善惡苦樂等法，為智體無性，但隨緣現。如空中響，應物成音。無性之智，但應緣分別，以分別故癡愛隨起，因癡愛故即我所病生，有我所故自他執業便起，因執取故號曰末那，以末那執取故名之為識，因識種子生死相續，以生死故眾苦無量。以苦無量，方求不苦之道。迷不知苦者，不能發心；知苦求真者，還是本智。會苦緣故方能知苦，不會苦緣故不能知苦。知苦緣故，方能發心求無上道。有種性菩薩，以宿世先已知苦發心、信解種強者，雖受人天樂果，亦能發心求無上道。是故因智隨迷、因智隨悟，是故如人因地而倒、因地而起。正隨迷時名之為識、正隨悟時名之為智，在纏名識、在覺名智，識之與智本無自名，但隨迷悟而立其名，故不可繫常繫斷名也。此智之與識，但隨迷悟立名。若覓始終，如空中求迹、如影中求人、如身中求我。依住所在故，新長短處所之相終不可得也。如此無明及智，無有始終。若得菩提時，無明不滅。何以故？為本無故，更無有滅。若隨無明時，不動智亦不滅，為本無故，亦更無滅。但為隨色聲香所取緣，名為無明；但為知苦發心緣，名之為智；但隨緣名之有，故體無本也。如空中響，思之可見。

Answer: That all sentient beings are born in the three realms by virtue of this wisdom is because wisdom lacks an intrinsic nature, and cannot itself know 'this is wisdom' or 'this is non-wisdom.' Factors such as good, evil, suffering, and pleasure, because the essence of wisdom lacks intrinsic nature, merely manifest according to conditions. They are like an echo in the empty sky, forming a sound in response to an object. Wisdom without intrinsic nature merely discriminates in response to conditions; because of discrimination, delusion and craving arise in turn; on account of delusion and craving, the sickness of 'what is mine' arises; because there is 'what is mine,' the karmic attachment to self and other then arises; because of clinging attachment, it is named manas; because of the clinging attachment of manas, it is termed consciousness; on account of the seeds of consciousness, birth and death continue unbroken; and because of birth and death, manifold sufferings are measureless. Because sufferings are measureless, one only then seeks the path free of suffering. Those who are deluded and do not know suffering cannot generate the aspiration [for awakening]; those who know suffering and seek the real are still [relying on] fundamental wisdom. Only because one encounters conditions of suffering is one able to know suffering; because one does not encounter conditions of suffering, one is unable to know suffering. Only because one knows the conditions of suffering can one generate the aspiration to seek the unsurpassed path. There are bodhisattvas of noble lineage who, having already known suffering and generated the aspiration in past lives, possess strong seeds of faith and understanding; even when experiencing the pleasant fruits of humans and devas, they are also able to generate the aspiration to seek the unsurpassed path. Therefore, depending on wisdom one follows delusion, and depending on wisdom one follows awakening; it is thus like a person who falls because of the ground, and rises because of the ground. When one directly follows delusion, it is called consciousness; when one directly follows awakening, it is called wisdom. In entanglement it is called consciousness; in awakening it is called wisdom. Consciousness and wisdom originally have no self-names; names are merely established according to delusion and awakening, and therefore they cannot be bound by the names of permanence or annihilation. This wisdom and consciousness are merely named according to delusion and awakening. If one seeks their beginning or end, it is like seeking footprints in the sky, like seeking a person in a shadow, or like seeking a self within the body. Depending on the place of abiding, the characteristics of newly arisen, long, short, or spatial location can never be apprehended. In this way, ignorance and wisdom have no beginning or end. When one attains bodhi, ignorance is not extinguished. Why is this? Because it is fundamentally non-existent, there is no further extinction. When one follows ignorance, immovable wisdom is also not extinguished; because it is fundamentally non-existent, there is likewise no further extinction. It is merely called ignorance on account of the conditions grasped in following forms, sounds, and scents; it is merely called wisdom on account of the condition of knowing suffering and generating the aspiration; it exists merely as a name according to conditions, and therefore its essence has no foundation. It is like an echo in the sky; reflecting upon this, it can be seen.