大方廣佛華嚴經隨疏演義鈔 44.71

44.71

疏「然今經中」下，第二會釋經文也。於中有五：一正明二門。然此有彼有等，亦兼勢用，正顯二相，故指勢用在於六地。二「就二門」下，出其影略。言「前後互舉」者，謂能所引中明無作緣生，能所生中明無常緣生。三「前七許同因位」下，出生引所以。言許同者，據三世義。初二次五過現不同，約二世義許得同世。但引五種，故不名生。四「由此能所引中」下，出此經中影略之由。以前於能所引中無作義顯，而影取無常。能所生中無常義顯，影取無作。五「故集論」下，引證生引之相。

Regarding the commentary's statement from "However, in the present sūtra" onward: this is the second part, harmonising and explaining the sūtra text. In this there are five: First, directly clarifying the two approaches. The phrases 'this existing, that exists' and so on also encompass efficacious functioning, directly revealing the two characteristics; hence efficacious functioning is pointed out as being in the sixth ground. Second, from 'Concerning the two approaches' onward, pointing out their implicit cross-reference. The statement 'they alternate with each other before and after' means that in the projecting and projected [branches] it clarifies conditioned arising without an agent, while in the actualising and actualised [branches] it clarifies impermanent conditioned arising. Third, from 'The former seven are permitted to be in the same causal stage' onward, bringing out the reason for projecting and actualising. The words 'permitted to be the same' are based on the meaning of the three time periods. The first two and the subsequent five differ between past and present; according to the meaning of the two time periods, they are permitted to be in the same period. They only project the five kinds, hence they are not called actualising. Fourth, from 'Consequently, in the projecting and projected' onward, bringing out the reason for the implicit cross-reference in this sūtra. Because previously in the projecting and projected the meaning of non-agency was evident, it implicitly includes impermanence. In the actualising and actualised the meaning of impermanence was evident, implicitly including non-agency. Fifth, from 'Therefore the *Samuccaya*' onward, citing evidence for the characteristics of projecting and actualising.