大方廣佛華嚴經隨疏演義鈔 9.4

9.4

Regarding the commentary's "only relying on the six consciousnesses and the three poisons" onward: clarifying the fundamental basis. Although there are many doctrines regarding what the Hīnayāna considers the root of saṃsāra, three are briefly adduced: 1. considering the mind of consciousness [as the root], as taught in fascicle eight of the Nyāyānusāra: the Sautrāntika masters consider present form, mind, and so forth to be the causes of defilement and purity. The meaning is: just as in the Mahāyāna the eighth [consciousness] serves as what is perfumed. 2. The three poisons serve as the cause, whose meaning is like the active perfumer in the Mahāyāna. Now, citing the Āgamas only proves the three poisons. And saying "and so forth" means that because the three poisons serve as causes and conditions, they give rise to the three karmas; because the three karmas serve as causes and conditions, they give rise to the three realms; therefore, all dharmas exist. The verse in the "Examination of the Twelve Links of Dependent Origination" chapter of the Madhyamakaśāstra says: "Sentient beings, covered by ignorance, / give rise to the three actions for the sake of future [rebirth]. / Because these actions exist, / consciousness receives bodies in the six destinies," and so forth; this is precisely its meaning. 3. Combining the above two meanings: only when both that which perfumes and that which is perfumed are present does transmigration take place. If so, how does this differ from the Mahāyāna? While it appears to share the sūtra's meaning, it differs in that it is only the six consciousnesses and not the eighth that serves as what is perfumed; even if the ālaya is mentioned, it is merely a name, and what perfumes is again not the seventh consciousness; therefore, it is completely different.