大方廣佛華嚴經隨疏演義鈔 58.48

58.48

疏「明所引識支」等，疏文有三：初標名示體。此依能所引生明之，如〈十藏品〉及六地廣說。二「以其識支」下，出經論意。通因果義，次下當明。今取前三為因，故取識種。三「心意識三」下，釋文。於中四：一釋心意識名，言「如前釋」者，即〈問明品〉。言「意識通餘四種」者，識即前六識，是六處種，六識必含於觸受。是觸受種，除上四外皆名色種，故云通四。二「誰能起」下，釋起字。「無記非因」者，但招別報，不招總報故，如九地說。三「善業云何」下，釋用四流之義。四「若爾」下，解妨。先問、後「理實」下答。有法有喻，並如六地所明。言「諸經論」者，總指非一，《唯識論》具二，以業種為增上緣、識種為親因緣。今此經中即說識，識受六道身為種。如《中論》云「眾生癡所覆，為後造三行，以有此行故，識受六道身。」即以業為因耳。

Regarding the Commentary's statement: 'Clarifying the branch of consciousness that is projected...' and so forth: the text of the Commentary has three parts. First, it indicates the name and shows the essence. This is explained according to what projects and what is projected, as extensively explained in the 'Chapter on the Ten Treasuries' and the Sixth Ground. Second, from 'Because the branch of consciousness...' onward, it brings out the intent of the sūtras and śāstras. The meaning of both cause and effect will be explained immediately below. Here it takes the first three as causes, hence it takes the seed of consciousness. Third, from 'The three of citta, manas, and vijñāna...' onward, it explains the text, which has four points: 1. Explaining the names of citta, manas, and vijñāna; 'as explained before' refers to the 'Chapter on Inquiring for Clarity.' 'Manovijñāna pervades the remaining four kinds' means that consciousness refers to the first six consciousnesses, which are the seeds of the six sense-bases; the six consciousnesses necessarily encompass contact and feeling, so they are the seeds of contact and feeling; and excluding the above four, all are seeds of name-and-form—hence it is said to 'pervade the four.' 2. From 'Who can generate...' onward, it explains the word 'generate.' 'Indeterminate is not a cause' means that it only brings about specific retribution, not total retribution, as stated in the Ninth Ground. 3. From 'How does wholesome karma...' onward, it explains the meaning of employing the four currents. 4. From 'If so...' onward, it resolves an objection: first asking, and then from 'In true principle...' answering, with both dharma and metaphor, just as explained in the Sixth Ground. 'All sūtras and śāstras' generally refers to more than one: the Vijñaptimātratāsiddhi possesses both, taking karmic seeds as the sovereign condition and consciousness seeds as the direct cause-condition. Now in this sūtra it speaks of consciousness: consciousness taking a body in the six destinies serves as the seed. As the Madhyamakaśāstra states: 'Sentient beings are covered by delusion, and for the sake of the future create the three activities; because these activities exist, consciousness takes a body in the six destinies.' This simply takes karma as the cause.