大方廣佛華嚴經隨疏演義鈔 44.75

44.75

疏「以識通能引」下，釋。上亦通能所引義，正義正取識名色為所引義。今釋上言通能所引，若識支通能引，名色唯所引，故識與名色是能所引對。於中先反釋經文，約染觀明。然識通能所引者，若取識種為識支即是所引，若取行種為識支，識是能引、行是能引。故今舉二業，初業是能引，以取行習氣為識支故，實是行種與識俱，故名為識支。即《集論》意。正取業種以為識支，識種乃是名色支攝而緣起，經通能所引業種識種俱名識故。識種但是名色所依，非名色故。今第二意，即是識為能引，云「與名色作緣」。從「謂由識入母胎」下，兼顯現行二果。「然今」下，經義通能所，故六地云「於諸行中植心種子」，即具二也。其二種業言，即六地自業助成章中。然彼二業云識有二種業：一令諸有相續、二與名色作生起因。今取其勢，以能所引而為二業。約持行種即是能引，約其自體即是所引。

Regarding the commentary's statement from "Because consciousness applies to both projecting..." onward: this explains it. Above it also applies to both the meanings of projecting and projected, but the correct doctrine properly takes consciousness and name-and-form as the meaning of projected. Now explaining the above statement that it applies to both projecting and projected: if the branch of consciousness applies to projecting, name-and-form is solely projected, so consciousness and name-and-form are paired as projecting and projected. Therein, it first explains the sūtra text inversely, clarifying it in terms of the defiled contemplation. As for consciousness applying to both projecting and projected: if one takes the seed of consciousness as the branch of consciousness, it is the projected; if one takes the seed of formations as the branch of consciousness, consciousness is the projecting and formations are the projecting. Therefore, it now cites the two activities: the first activity is the projecting, because by taking the habit-energy of formations as the branch of consciousness, it is in reality the seed of formations co-present with consciousness, hence it is called the branch of consciousness. This is the intention of the *Samuccaya*. It properly takes the karmic seed as the branch of consciousness, while the seed of consciousness is subsumed under the branch of name-and-form; yet in the *Pratītyasamutpāda-sūtra*, it applies to both projecting and projected, because both the karmic seed and the consciousness seed are called consciousness. The seed of consciousness is merely the basis of name-and-form, not name-and-form itself. Now the second meaning is precisely that consciousness is the projecting, saying it 'acts as a condition for name-and-form.' From 'That is, by consciousness entering the mother's womb' onward, it simultaneously reveals the two fruits of active functioning. From 'However, now' onward, the sūtra's meaning applies to both projecting and projected; hence the sixth ground states: 'Planting the seed of mind among formations,' which possesses both. The statement on its two kinds of activities occurs in the section on assisting completion through its own activity in the sixth ground. There the two activities state that consciousness has two kinds of activity: first, causing the various existences to continue; second, acting as the generative cause for name-and-form. Here, taking its dynamic, projecting and projected form the two activities. In terms of holding the seeds of formations, it is projecting; in terms of its own essence, it is projected.