摩訶止觀 3.158

3.158

若迷實理，則有界外相應、獨頭等無明。所以者何？界內雖斷相應、獨頭，而習氣猶在。小乘中，習非正使；大乘實說，習即別惑，是界外無明也。故《寶性論》云：「二乘之人，雖有無常、苦、空、無我等對治，於佛法身猶是顛倒。」顛倒即是「無明」獨頭；無漏智業為「行」；三種意生身，亦是五種意生身——意即是「識」；身即「名色」、「六入」、「觸」、「受」；無明細惑、戲論未究竟滅，即是「愛」、「取」；煩惱染、業染、生染未究竟，即是「有」；三種意因移，即是「生」；其果變易，即是「老死」。

If one is deluded about the real principle, then there is avidyā beyond the realm, both associated and solitary. Why is this? Although the associated and solitary within the realm are severed, their habit-energies still remain. In the Hīnayāna, habit-energy is not the primary proclivity; in the Mahāyāna's real teaching, habit-energy is itself a distinct delusion, which is avidyā beyond the realm. Therefore the *Ratnagotravibhāga* states: "Although persons of the two vehicles have antidotes such as impermanence, suffering, emptiness, and non-self, regarding the Buddha's dharmakāya they are still inverted." Inversion is "avidyā" as solitary; the karma of untainted wisdom is "saṃskāra"; the three kinds of mind-made bodies, which are also five kinds of mind-made bodies—the mind is "vijñāna"; the body is "nāmarūpa," "ṣaḍāyatana," "sparśa," and "vedanā"; the subtle delusions and conceptual proliferations of avidyā not having been definitively extinguished are "tṛṣṇā" and "upādāna"; affliction-defilement, karma-defilement, and rebirth-defilement not having been definitively ended are "bhava"; the causal shifting of the three kinds of mind is "jāti"; their mutated fruit is "jarāmaraṇa."