大方廣佛華嚴經隨疏演義鈔 64.100

64.100

疏「論總釋云」者，以論纔釋「無明覆蔽故，常求有無愛水潤故」竟，便云「如是住、如是生心故。」疏以此二句總顯生名色芽，謂識為能住種，業為所住地，愛取無明是住因緣，故云「由無明愛令上識種安住業地」，此釋如是住。下云「名色心生」者，釋如是生心，名色為所生心。上皆為能生。疏「却釋我慢」等者，言却釋者，經有六句，方釋前四慢。見未釋便即總釋，釋總已竟，更釋慢見，故云却釋。「謂我是」下，疏釋論文。論「次釋見網」等者，此中論文具云「我生不生如是等種種見網」，餘是疏釋。

Regarding the Commentary's line, 'The Treatise generally explains,' because the Treatise had just finished explaining 'being covered by ignorance and being moistened by the water of craving that constantly seeks existence or non-existence,' it immediately states: 'because of abiding thus and generating mind thus.' The Commentary uses these two phrases to generally reveal the generation of the sprout of name-and-form: consciousness is the seed capable of abiding, karma is the ground that is abided in, and craving, grasping, and ignorance are the causes and conditions for abiding; hence it says, 'Due to ignorance and craving, they cause the above seed of consciousness to abide stably in the ground of karma'—this explains 'abiding thus.' What is stated below, 'the mind of name-and-form arises,' explains 'generating mind thus,' where name-and-form is the generated mind. All the preceding are what are capable of generating. Regarding the Commentary's line, 'Turning back to explain self-pride,' and so forth, as for 'turning back to explain': the sūtra contains six lines, and only the first four had been explained, while pride and view were yet to be explained when it immediately gave the general explanation; having completed the general explanation, it further explains pride and view, and hence it is called 'turning back to explain.' From 'namely, thinking "I am"' onward, the Commentary explains the Treatise text. Regarding the Treatise's line, 'Next explaining the net of views,' and so forth, the text of the Treatise here fully states: 'the net of various views such as "I am born or not born,"' and the rest is the Commentary's explanation.