維摩經玄疏 2.44

2.44

First, in explaining the provisional that is contemplated: There are two kinds of provisionality that subsume all phenomena: first, the provisionality of craving; second, the provisionality of views. 'Craving' refers to craving-discourse; 'views' refers to view-discourse. Both of these are conceptual proliferation: they destroy the wisdom-eye and obstruct the vision of the real. Craving-discourse gives rise to craving and attachment according to whatever object is seen, which is the work of Māra. View-discourse gives rise to conceptual discrimination according to whatever object is seen, which is the work of non-Buddhists. Therefore this sūtra says: 'Heavenly Māras delight in birth and death; non-Buddhists delight in various views.' Because of this craving and these views, the ninety-eight proclivities are aroused, causing the three modes of karma to perform wholesome and unwholesome deeds, whereby one transmigrates through the six destinies and undergoes the suffering of birth and death. Therefore this sūtra says: 'From delusion there is craving, and thus my illness arises.' It also says: 'The arising of this illness is entirely due to attachment to a self; therefore, one should not give rise to attachment to a self.' Now it is explained: If one knows that craving and views arise from fundamental ignorance, then all the three realms arise from the mind alone. Therefore the Avataṃsaka Sūtra says: 'In the three realms there is no separate phenomenon; they are made by the one mind alone.' And that these various phenomena all derive from provisionality means that the phenomena aroused by fundamental ignorance, craving, and views all possess the characteristics of the three provisionalities. The three provisionalities are: first, provisionality through causal composition; second, provisionality through continuity; third, provisionality through mutual dependence. Because these three are empty designations, they are called provisional.