大毘盧遮那成佛經疏 1.39

1.39

經云「若自在天，若流出及時」者，謂一類外道計自在天是常，是自在者能生萬物。如《十二門》中難云「若眾生是自在子者，唯應以樂遮苦，不應與苦，亦應但供養自在則滅苦得樂。而實不爾，但自行苦樂因緣而自受報，非自在天作。又若自在作眾生者，誰復作此自在？若自在自作，則不然，如物不自作。若更有作者，則不名自在。」如彼論廣說也。計流出者，與建立大同。建立，如從心出一切法。此中流出，如從手功出一切法。譬如陶師子埏埴無間，生種種差別形相。次云時者，與前時外道宗計少異，皆自在天種類也。

The sūtra says: “Either Īśvara, or emanation, and time.” This refers to a class of non-Buddhists who impute Īśvara as eternal, and that this sovereign one is able to generate all things. As the Twelve Gate Treatise refutes: “If sentient beings were the sons of Īśvara, he ought only to ward off suffering with joy, not give them suffering; and also, merely by making offerings to Īśvara one should eliminate suffering and attain joy. Yet in reality it is not so; one merely performs the causes and conditions of suffering and joy oneself and receives retribution oneself; it is not made by Īśvara. Furthermore, if Īśvara makes sentient beings, who then made this Īśvara? If Īśvara made himself, that is not correct, just as a thing does not make itself. If there were another creator, he would not be called Īśvara.” It is as explained at length in that treatise. Those who impute emanation are largely similar to positing. Positing is like all dharmas issuing from the mind. Here, emanation is like all dharmas issuing from manual labor. It is just as a potter continuously kneads clay, producing various distinct shapes and forms. Next, the mention of “time” differs slightly from the tenet of the previous non-Buddhist time theorists; they are all of the kind of Īśvara.