大方廣佛華嚴經隨疏演義鈔 67.4

67.4

In the commentary, under "If according to the two lifetimes," it is from the Vijñaptimātratāsiddhi, which explains the distinctions in the question and answer after 'capable of generating.' Therefore, in that treatise there is previously a question: For what reason is avidyā generally established for initiating karma, while craving and grasping are separately established at the stage of moistening karma? The answer states: Although all afflictions are able to initiate and moisten, at the stage of initiating karma the power of avidyā is predominant, because it possesses eleven superior matters, namely the objective support, etc., extensively as explained in the sūtra. At the stage of moistening karma, craving and grasping are especially predominant; craving is said to be like water that can irrigate and moisten, requiring frequent irrigations to sprout the shoot of becoming. Provisionally based on the beginning and the end, they are divided into two. Craving and grasping lack the sense of perfuming and initiating, so a single avidyā is established. Explanation: the above is all the text of the treatise; by comparing the treatise with the commentary, the extensive and concise can be known. However, that treatise's question has two meanings: first, asking about the difference in establishing names. All being affliction, why is avidyā established before, while craving and grasping are established later, and so forth? Second, asking why there is a difference between conciseness and extensiveness; hence it asks: Generally establishing avidyā, and separately establishing craving and grasping. Therefore, the answer below possesses two gates: first, answering the difference in establishing names, according to the gate of superiority and inferiority; later, under "requiring frequent irrigations," answering the second question about initiating karma and moistening karma, perfuming and not perfuming. This, then, brings out the reasons for conciseness and extensiveness. Regarding the eleven superior matters, the Pratītyasamutpāda-sūtra states: '1. Superiority of objective support, because it universally takes defiled and pure as objects; 2. Superiority of mental aspect, because it conceals the true and manifests the false; 3. Superiority of causal condition, because it is the root of afflictions and karma; 4. Superiority of equal arising, because it can equally initiate the dependent arising phenomena of capable of leading, that which is led, capable of generating, and that which is generated; 5. Superiority of changing states, because of the four changes of latent proclivity, entanglement, association, and unshared; 6. Superiority of erroneous conduct, because it initiates conduct of superimposition and deprecation based on the truths; 7. Superiority of manifestation, because its subtle self-characteristic universally operates in common characteristics of the agreeable and disagreeable; 8. Superiority of karma-action, because it performs the matter of being the basis of transmigration and performs the matter of obstructing quiescence; 9. Superiority of hindrance, because it hinders superior dharmas; 10. Superiority of concomitant operation, because it still operates up to the peak of existence; 11. Superiority of antidote, because it is countered by two kinds of wondrous cognitions.' Therefore, the others are not said to also be links that initiate karma. The words "provisionally based on the beginning and the end" mean that dividing craving and grasping into two is based on craving being first and grasping being later, because craving is the beginning and grasping is the end. In reality, there are many active manifestations that moisten.