新華嚴經論 26.3

26.3

In the second section there are ten and a half lines of the sūtra, which explain the portion where the bodhisattva is mindful of all sentient beings. Delusion regarding the ultimate truth is called fundamental ignorance. The results of actions performed are karmic formations; karmic formations are what it relies upon. 'The initial mind is consciousness' means that because one explains delusion regarding the ultimate truth, it is called fundamental ignorance. From the true becoming false, all have circumstantial fruitions; because there are circumstantial fruitions, there is name-and-form. Because of delusion regarding the true nature, the emotional consciousness grasps sense-objects, and together with sensation, perception, formations, and consciousness as well as the six sense organs, grasps simultaneously; these are termed the aggregates. Because the aggregates do not perish, they are called karma. With the conscious mind as the master, the six sense organs and sense-objects—these three factors harmoniously combine to become the cognitive objects, together generating the four graspings: deluded sentiment forms name-and-form as the sense-object, the emotional consciousness serves as that which cognizes, and sensation follows upon it; this is called karmic formations. Investigation and vexation, which delude one's pure wisdom, are called the aggregates. The harmonious combination of the three factors—the six sense organs, sense-objects, and consciousness—is called contact. Therefore, the five aggregates correspond to the six sense organs, and upon emotional consciousness the twelve limbs exist simultaneously. The twelve limbs of existence below are fully detailed as stated in the sūtra text. As explained above, this section explains that from delusion regarding the ultimate truth the five aggregates arise, and upon the five aggregates the twelve limbs of existence arise together.