大方廣佛華嚴經隨疏演義鈔 72.18

72.18

In the Commentary under "Sixth, free from egotistic pride," the statement "in terms of the ultimate and conventional" explains them universally in terms of the two truths of the three vehicles. Therefore, within conventional truth, it runs through the dharmas of the three vehicles; expressions and delight in exposition are merely divided into general and particular. The Commentary states: "confused about the aggregates, one clings to an aggregate-self": because collection, origin-door, and lineage are the meanings of the aggregates, sense bases, and elements. Being confused about collection as being aggregates, one asserts that there is a self or person, and also asserts that collected matter is the aggregate of matter, and so on. Next, saying "confused about the elements, one clings to a self of distinct causes": explained in terms of the self of dharmas, the six sense faculties and six sense objects are the direct causes producing consciousness; because the causes are each distinct, there is this self of dharmas. In the assertions of non-Buddhists, there is a personal self considered as a distinct cause that enables the cognition of objects and so forth. Saying "confused about the sense bases, one clings to a desirous self": being confused about the six entrances where faculties and objects correspond—the eye seeing forms, and so forth—one then gives rise to craving and attachment, so there is a self of dharmas. Or they assert that an ātman within is able to become attached, just like one person looking out at six directions seeing forms, hearing sounds, and so forth. Saying "confused about the truths" and so forth: being confused about the four truths and the twelve links of dependent origination, in all cases asserting that causes are able to produce fruits. The personal self can be understood; hence the Commentary concludes both: "All are the self of dharmas, and also extend to the personal self."