大方廣佛華嚴經隨疏演義鈔 59.7

59.7

疏「二不離是因相」者，牒經標名。「即顯本識為名色因」者，疏釋因。言「謂是名色」下，論釋其相。言「名色不離彼本識」者，論主釋經不離之言，非是不離名色有六處也，顯上句中共生為不離耳。言「依彼本識故」者，論主自釋因相言也。從「既依此釋」下，疏家案定，明此自相因相中有識支及名色支不同。古釋唯取同名色支，識支在前邪見中故。今名色依起者，依彼本識因生耳。疏「三彼果相」者，即此名色增長，下經前已科出，故此略無牒經。疏中但釋彼果，揀非報相而為果體，今取六處等是報相名色果耳。上言次第者，名色生六處，六處生觸等，次第不亂故。恐繁指後。疏「二同相中」，論主易故不釋，疏文亦顯。然六地中名為苦樹，廣有其相。言文義顯者，文即此中有憂悲苦等。《唯識》云「老死位中多無樂故」，此是他文。言義顯者。生死是苦。憂悲之苦最明顯故。故為同相。

The Commentary states: "Second, not being separated is the causal characteristic" cites the sūtra to indicate the name. "Directly revealing the fundamental consciousness as the cause of name-and-form" is the commentary explaining the cause. The statement "Meaning that this name-and-form [and following]" is the treatise explaining its characteristic. The statement "Name-and-form is not separated from that fundamental consciousness" is the treatise master explaining the words "not separated" in the sūtra: it does not mean that the six sense bases are present without being separated from name-and-form; it reveals that the "co-arising" in the preceding phrase means "not separated." The statement "Because it relies upon that fundamental consciousness" is the treatise master himself explaining the words "causal characteristic." From "Since it relies upon this explanation [and following]," the commentator settles the matter, clarifying that within this intrinsic characteristic and causal characteristic, there is a distinction between the consciousness-constituent and the name-and-form constituent. Ancient explanations only took what was shared with the name-and-form constituent, because the consciousness-constituent was located in the preceding erroneous views. Now, name-and-form arising based on it means arising based on that fundamental consciousness as its cause. The Commentary states: "Third, its fruition characteristic" refers to the growth of this name-and-form; since it was already analyzed in the preceding text of the lower sūtra, here it omits citing the sūtra. The commentary merely explains that fruition, precluding it from being the retribution characteristic in serving as the fruition substance; now it takes the six sense bases and so forth as the fruition of name-and-form which is the retribution characteristic. Above, the term "succession" means: name-and-form generates the six sense bases, the six sense bases generate contact, and so on, the succession being unconfused. Fearing verbosity, it points to the subsequent text. The Commentary states: "In the second, the shared characteristic," the treatise master does not explain it because it is simple, and the commentary text is also clear. However, in the sixth ground it is named the tree of suffering, and its characteristics are extensively given. The statement that the text and meaning are clear means: textually, this contains sorrow, lamentation, suffering, and so forth. The Vijñaptimātratā states: "In the stage of old age and death, there is mostly no joy"; this is another text. In terms of meaning being clear: birth-and-death is suffering, and the suffering of sorrow and lamentation is the most obvious; therefore, it is the shared characteristic.