大方廣佛華嚴經隨疏演義鈔 78.16

78.16

The commentary's "Afterwards, correct instruction in accordance with the Dharma": this above marks the heading; from "Now, those who wish to repent their faults" below, it broadly explains its characteristics. Within this, there are two parts: first, clarifying the illness to be cured; second, revealing the medicine capable of curing it. This is precisely the meaning of Tiantai's *Zhiguān*. Here the first part merely summarizes their names; if stated fully: First, from beginningless time, with dark consciousness and dull confusion, intoxicated by afflictions, one falsely posits self and other. Positing self and other, one gives rise to the view of self. Due to the view of self, there is mistaken conceptualization and inversion. Due to inversion, one gives rise to greed, anger, and ignorance. Due to ignorance, one widely creates various karmas, and karma brings about transmigration through birth and death. Second, internally possessing afflictions and externally encountering bad friends who stir up deviant teachings, encouraging and deluding one's mind, making it increasingly intense. Third, internal and external evil conditions being complete, they are able internally to extinguish good thoughts and externally to extinguish good deeds, and furthermore one feels no rejoicing whatsoever in the good of others. Fourth, giving free rein to the three karmas, there is no evil that one does not commit. The following seven are completely identical. But where the eighth says luhu (虜扈), it is also called bahu (跋扈); both have the appearance of lack of respect. It concludes below: "These are the ten kinds [of minds] that accord with the stream of birth and death. Confused and fallen into creating evil, like maggots in a latrine enjoying the latrine, unawares and uncomprehending, accumulating heavy burdens beyond reckoning, reaching from the four grave offenses and five heinous deeds to the icchantika, with birth and death vast and boundless."