大方廣佛華嚴經隨疏演義鈔 37.50

37.50

疏「本覺自然故無造作」者，即將第二句無作字釋初句處字。從「悟亦冥符」下，將第二句無分別字囑初句所得字。「三細已」下，釋三四二句，即《起信論》。然由無明為因生三細，境界為緣生六麁，故彼論云「復次依不覺故生三種相，與彼本覺相應不離。云何為三？一者無明業相。以依不覺故心動，說名為業。覺則不動，動則有苦，果不離因故。二能見相。以依動故能見，不動則無見。三者境界相，以依能見故境界妄現，離見則無境界。以有境界緣故，復生六種麁相。云何為六？一者智相。依於境界，心起分別愛與不愛故。二者相續相。依於智故生其苦樂，不覺起念相續不斷故。三者執取相。依於相續緣念境界，住持苦樂心起著故。四者計名字相。依於妄執，分別虛假名言相故。五者起業相。依於名字，尋名取著，造種種業故。六業繫苦相。以依業受果，不自在故。當知無明能生一切染法，以一切染法皆是不覺相故。」釋曰：據此則六麁遠亦從無明生。然就顯著說，說境界耳。故《楞伽》中云「境界風所動」，《起信》亦云「因無明風動」。

Regarding the commentary stating, "Original enlightenment is spontaneous and therefore free from fabrication": this uses the word "unconditioned" in the second line to explain the word "abode" in the first line. From "awakening also secretly tallies" onward, it applies the word "non-conceptual" in the second line to the word "obtained" in the first line. From "the three subtle..." onward, it explains the third and fourth lines, drawing upon the Awakening of Faith. Since avidyā serves as the cause producing the three subtle [characteristics], and cognitive objects serve as conditions producing the six coarse [characteristics], that treatise states: "Furthermore, based on non-enlightenment, three kinds of characteristics are produced, which are associated with and inseparable from that original enlightenment. What are the three? The first is the karmic characteristic of avidyā. Because of relying on non-enlightenment, the mind moves, which is termed karma. When there is enlightenment, it does not move; moving entails suffering, for the fruit is never separate from the cause. The second is the characteristic of the capable perceiver. Because of relying on movement, there is capable perception; without movement, there is no perception. The third is the characteristic of the cognitive object. Because of relying on the capable perceiver, the cognitive object falsely appears; detached from perception, there is no cognitive object. Because of the condition of cognitive objects, six kinds of coarse characteristics are further produced. What are the six? The first is the characteristic of cognition: relying on cognitive objects, the mind gives rise to discrimination of pleasant and unpleasant. The second is the characteristic of continuity: relying on cognition, suffering and pleasure are produced; unawakened, thoughts arise in continuous succession. The third is the characteristic of grasping: relying on continuity, mentally apprehending cognitive objects, sustaining suffering and pleasure, attachment arises in the mind. The fourth is the characteristic of calculating names: relying on false grasping, discriminating unreal nominal characteristics. The fifth is the characteristic of initiating karma: relying on names, pursuing names and clinging, producing various karmas. The sixth is the characteristic of suffering bound to karma: relying on karma, one receives the fruit without autonomy. One should know that avidyā can produce all defiled dharmas, for all defiled dharmas are characteristics of non-enlightenment." Explanation: according to this, the six coarse characteristics also ultimately arise from avidyā. However, speaking from their manifest prominence, it simply says cognitive objects. Thus in the Laṅkāvatāra it says "moved by the wind of objects", and the Awakening of Faith also says "moving due to the wind of avidyā".