大方廣佛華嚴經隨疏演義鈔 67.6

67.6

Where the commentary says, 'It is said that none of the three paths is ever interrupted,' below, this also resolves the difficulty concerning a beginning and an end, revealing that there is neither beginning nor end. First, it explains it directly; next, it cites corroborating evidence. In the former, as for 'from the three afflictions the two karmas are produced,' from the one [affliction], avidyā, the one karma, saṃskāra, is produced; and from the two, tṛṣṇā and upādāna, the one karma, bhava, is produced. As for 'the two karmas produce the seven sufferings,' it is because from the one karma, saṃskāra, the five beginning with vijñāna are produced; and from the one karma, bhava, jāti and jarāmaraṇa are produced. As for 'the seven in turn produce the three,' it is because the five sufferings beginning with vijñāna produce the two, tṛṣṇā and upādāna; and the two sufferings of jāti and maraṇa produce avidyā. The above [passage] says that because of not understanding, one transmigrates through birth and death. As for 'as Bodhisattva Śuddhamati [states],' that treatise corresponds with this, where the verse says: / 'Afflictions are the first, eighth, and ninth; / karma is the second and the tenth; / the remaining seven are said to be suffering; / the three encompass the twelve dharmas. / Because from the three, two are produced, / and from the two, seven are produced, / and from the seven, three are produced again, / therefore [it turns] like a wheel. / All mundane dharmas / are only cause and effect, without a person; / merely from dharmas that are empty, / empty dharmas are produced again in turn.' / If one relies on the Kośa, it likewise resolves the difficulty, for the treatise asks: 'If the links of dependent origination are only twelve, then without stating a fruition for jarāmaraṇa, birth and death ought to have an end. Without stating a cause for avidyā, birth and death ought to have a beginning. Or else one ought to posit further links of dependent origination, and beyond those there would be yet others, resulting in the fault of an infinite regress.' It answers: 'One ought not to posit further [links]. Yet there is not the former fault, for here the World-Honoured One has already revealed [the meaning] by virtue of the sense.' 'How is it already revealed?' The verse says: / 'From affliction, affliction and karma are produced; / from karma, things are produced; / from things, things and afflictions are produced; / in principle, the constituents of existence are only these.' / The explanation states: The first line has two [meanings]: first, from affliction, affliction is produced, meaning from tṛṣṇā, upādāna is produced; second, from affliction, karma is produced, meaning that upādāna produces bhava, and avidyā produces saṃskāra. The next line has one meaning, namely, from saṃskāra, vijñāna is produced, and from bhava, jāti is produced; these are all from karma, things are produced. The third line has two meanings: first, from things, things are produced, meaning vijñāna produces nāmarūpa, up to sparśa producing vedanā, and jāti producing jarāmaraṇa; second, from things, afflictions are produced, meaning vedanā produces tṛṣṇā, and in principle there should also be jarāmaraṇa producing avidyā. The upper word 'things' is the producing [cause], and the lower words 'things and afflictions' are the two produced [results]; the two words 'from... are produced' are applied twice. The fourth line concludes the explanation and answers the objection, meaning that of the constituents of existence there are only these twelve, and the principle is complete. The texts of the treatises cited above differ slightly, but their doctrinal purport is largely the same.