大方廣佛華嚴經隨疏演義鈔 31.44

31.44

疏「初水流轉喻前二對」者，即業不知心、心不知業，受不知報、報不知受。「答趣善惡」者，上云心性是一，云何見往善趣惡趣？答：云善趣惡趣即是總報，由業熏心受所受報，如水漂流。言「流轉體」者，體即賴耶。故《唯識》云「恒轉如瀑流」。釋論云「如瀑流水，非斷非常。相續長時，有所漂溺。此識亦爾，從無始來，剎那剎那果生因滅，果生故非斷、因滅故非常，漂溺有情令不出離。」亦如《起信》云「如大海水，因風波動。」《楞伽》云「藏識海常住，境界風所動」等，二《地經》云「一切眾生為大瀑水波浪所沒」等，其文非一。

Regarding the commentary’s “First, water flowing and turning illustrates the first two pairs,” these are: karma does not know mind, and mind does not know karma; feeling does not know retribution, and retribution does not know feeling. “Answering the going to good and bad [destinies]”: above it was asked, “Since the mind-nature is one, why does one see going to good destinies and bad destinies?” The answer is: the good destinies and bad destinies are precisely the general retribution; due to karma perfuming the mind, one experiences the retribution that is experienced, just as water drifts and flows. As for “the essence of flowing and turning,” the essence is the ālaya[vijñāna]. Therefore the Vijñaptimātratā says, “It turns continuously like a torrential stream.” The explanatory treatise says: “Like the water of a torrential stream, it is neither cut off nor eternal. Continuing for a long time, it drifts and submerges [beings]. This consciousness is also like this: from beginningless time, moment by moment, the fruit arises and the cause perishes. Because the fruit arises, it is not cut off; because the cause perishes, it is not eternal. It drifts and submerges sentient beings, preventing them from escaping.” It is also like the Awakening of Faith saying, “Like the water of the great ocean, which moves in waves due to the wind”; the Laṅkāvatāra saying, “The ocean of the storehouse consciousness is permanently abiding, moved by the winds of external objects,” and so on; and the Daśabhūmika-sūtra saying, “All sentient beings are submerged by the waves of a great torrent,” and so forth. Its citations are more than one.