大方廣佛華嚴經隨疏演義鈔 14.8

14.8

Regarding the commentary's "Because they do not know that the triple world arises from our mind" and what follows: this is the third [section], adducing the correct to refute the heterodox. Within this there are three [parts]: first, it generally clarifies the causes and conditions of deluded inversions; next, it uses comparison to bring out the profound purport; and last, it sorts out confusion to reveal the heterodox. In the first [part], "the triple world arises from our mind" is uniquely Mahāyāna, found in the text below on the ten stages, and treatises such as the Vijñaptimātratā cite it to establish [this doctrine]. That is to say, mental dharmas continue moment by moment in their own category, flowing and revolving from a beginningless boundary [of time], neither severed nor permanent, relying on conditions and relying on cognitive objects, neither [material] qi nor endowed [by nature], mind-only and consciousness-only. How could this be the same as the Confucian and Daoist [view that] qi transforms into spirit and spirit is accomplished through qi, [or that] qi is not accomplished through conditions but emerges from spontaneity—that it is completed spontaneously, its nature transforming of itself, rather than by means of cultivation and practice? How much less [could it be] that outside the mind there are separately a primordial nature (prakṛti), subtle atoms (paramāṇu), and the like? How much less could Brahmā and the like be the creator? Regarding the commentary's "From delusion arises craving, cycling in saṃsāra without end": this is from the Vimalakīrtinirdeśa-sūtra. Its meaning applies to both the Great and Lesser [Vehicles]. The Mahāyāna has two meanings: first, avidyā generates karma, and craving can moisten karma; second, past avidyā, present craving and grasping. The Hīnayāna has only the latter meaning. Although it arises from the three poisons, these two are predominant. The Nirvāṇa [Sūtra] also states that the roots of birth-and-death are basically twofold: first, avidyā; second, craving for existence; between these two there are birth, aging, illness, and death. Its texts [attesting this] are not singular. Regarding the Hīnayāna establishing the three poisons as the root of birth-and-death, the Madhyamakaśāstra's chapter "Examination of Lust and the Lustful" states: "A sūtra says that desire, hatred, and delusion are the root of the mundane world..." up to "...the conditions of the three poisons give rise to the three karmas, and the conditions of the three karmas give rise to the three saṃskāras; therefore all dharmas exist." The chapter "Examination of the Twelvefold Pratītyasamutpāda" states: "Sentient beings, covered by delusion, generate the three saṃskāras for the future; because these saṃskāras exist, consciousness receives bodies in the six destinies." These are all the meaning of the three poisons being the root. However, although non-Buddhists establish the three qualities (guṇas), they do not know that they are what belongs to their own mind, and furthermore they posit that functions arise from the unmanifest (prakṛti); therefore these are heterodox views.