新華嚴經論 26.4

26.4

第三段中有七行半經，明三界所有唯是一心。明十二有支從一心起，以隨事貪欲迷真心故，妄心生為想，想心乖智妄辨為識，妄心所辨是識，緣境是行。於行迷惑者，所緣之境。謂實有故，名曰無明。以心無明故，便生名色。從名色、六根、妄心三事和合生觸，正觸相應分別取著是受，餘如經自具。此已上心境、六根、觸、受、愛、取、有、生老死一時，無前後體妄作前後，迷如來之理智本來無作者故，橫生諸苦，波浪苦流不息故。

In the third section there are seven and a half lines of the sūtra, which explain that all things in the triple realm are mind-only. It explains that the twelve limbs of existence arise from the one mind: because of craving in accordance with things, which deludes the true mind, the false mind arises as perception; when the perceiving mind departs from wisdom, it falsely discriminates as consciousness; that which the false mind discriminates is consciousness; and cognizing sense-objects is karmic formations. 'Being deluded regarding karmic formations' refers to the cognized sense-objects: claiming that they truly exist is called fundamental ignorance. Because the mind has fundamental ignorance, it generates name-and-form. From the harmonious combination of the three factors—name-and-form, the six sense organs, and the false mind—contact arises; when contact is directly accompanied by discrimination and grasping, it is sensation; the remainder is fully detailed in the sūtra itself. From this onward, mind and objects, the six sense organs, contact, sensation, craving, grasping, becoming, and birth, aging, and death are of one simultaneous moment; they have no essence of prior and posterior, yet one falsely constructs prior and posterior. Deluded regarding the Tathāgata's principle and wisdom, which are originally uncreated, beings proliferate various sufferings, and the waves of the stream of suffering flow without ceasing.