[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 9.4 # 大方廣佛華嚴經隨疏演義鈔 9.4 大方廣佛華嚴經隨疏演義鈔 9.4 - **Language:** Classical Chinese ### [9.4](https://indike.org/pramana/in.bauddha.taisho.1736.9.4) 疏「但依六識三毒」下，明所依根本。然小乘計生死根本雖有多義，略舉其三：一計識心，如《順正理論》第八說，經部師計以現在色心等為染淨因。意云：如大乘中第八為所熏故。二者三毒為因，義如大乘能熏故。今引《阿含》但證三毒耳。而云等者，謂以三毒為因緣故，起於三業。三業因緣故起於三界，是故有一切法。《中論．十二因緣品》頌云「眾生癡所覆，為後起三行。以有此行故，識受六道身」等，即其義也。三者合取上二義，同有能所熏方流轉故。若爾，焉異大乘？然似參經意，而不同者但六識非第八為所熏，縱說賴耶但有名字，能熏又非七識，故全不同。 > Regarding the commentary's "only relying on the six consciousnesses and the three poisons" onward: clarifying the fundamental basis. Although there are many doctrines regarding what the Hīnayāna considers the root of saṃsāra, three are briefly adduced: 1. considering the mind of consciousness \[as the root\], as taught in fascicle eight of the Nyāyānusāra: the Sautrāntika masters consider present form, mind, and so forth to be the causes of defilement and purity. The meaning is: just as in the Mahāyāna the eighth \[consciousness\] serves as what is perfumed. 2. The three poisons serve as the cause, whose meaning is like the active perfumer in the Mahāyāna. Now, citing the Āgamas only proves the three poisons. And saying "and so forth" means that because the three poisons serve as causes and conditions, they give rise to the three karmas; because the three karmas serve as causes and conditions, they give rise to the three realms; therefore, all dharmas exist. The verse in the "Examination of the Twelve Links of Dependent Origination" chapter of the Madhyamakaśāstra says: "Sentient beings, covered by ignorance, / give rise to the three actions for the sake of future \[rebirth\]. / Because these actions exist, / consciousness receives bodies in the six destinies," and so forth; this is precisely its meaning. 3. Combining the above two meanings: only when both that which perfumes and that which is perfumed are present does transmigration take place. If so, how does this differ from the Mahāyāna? While it appears to share the sūtra's meaning, it differs in that it is only the six consciousnesses and not the eighth that serves as what is perfumed; even if the ālaya is mentioned, it is merely a name, and what perfumes is again not the seventh consciousness; therefore, it is completely different. > — English (machine translation) (machine translation) - [Previous: 9.3](https://indike.org/pramana/in.bauddha.taisho.1736.9.3) - [Next: 9.5](https://indike.org/pramana/in.bauddha.taisho.1736.9.5) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1736.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.9.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.9.4](https://indike.org/pramana/in.bauddha.taisho.1736.9.4) · Pramāṇa