大方廣佛華嚴經隨疏演義鈔 33.60

33.60

疏「田喻業緣也」者，即六地經云「業為田，識為種，無明所覆，愛水為潤，見網增長我慢溉灌，生名色芽。」謂若不造業，識不成種，如穀不入田，終不生故。疏「亦本識為田名言為種」者，上約因緣合辨，故以業為田。今但約本識含於種子能起現行，故以本識為田。若初地中，亦云「於三界田中復生苦芽」，則約當果生處亦得名田，顯義無方也。成不相知，類前可解。

Regarding the commentary's "The field is a simile for karmic conditions": this refers to the Daśabhūmika-sūtra's statement on the sixth ground: "Karma is the field, consciousness is the seed, covered by ignorance, moistened by the water of craving, increased by the net of views, irrigated by pride, producing the sprout of name-and-form." That is, if one does not create karma, consciousness does not become a seed, just as grain, not having entered the field, will never sprout. Regarding the commentary's "Also, the fundamental consciousness is the field, and nominal conventions are the seeds": above, it was explained by combining causes and conditions, and therefore took karma as the field. Here, it merely considers that the fundamental consciousness contains the seeds and can give rise to active manifestations, and thus takes the fundamental consciousness as the field. In the first ground, it also says, "in the field of the three realms, again producing the sprouts of suffering"; thus taking the place where future fruit is born, it also can be called a field, showing that the meaning is without fixed bound. That they are formed without knowing each other can be understood by analogy with the preceding.