大方廣佛華嚴經隨疏演義鈔 64.63

64.63

疏「論經言」下，二舉論經會釋。於中四：一舉論經。二「以我執」下，以《唯識》意釋成論經。《唯識》云「隨二我執所熏成種，令有情等自他差別。」三「故論云」下，舉本論自釋。既言五道中所有生死，明是一一道中自他之身差別義耳。四「若五道」下，以業習氣成上我執，但令自他差別之義，謂業能令自他共有。若人若天苦樂六道，即有支習氣。若我執習氣，亦二取攝，已如上辯。

Under the commentary's phrase "The treatise sūtra says," this is the second, citing the treatise sūtra to reconcile and explain. Within this there are four: first, citing the treatise sūtra. Second, under "Because through self-grasping," using the intent of the Vijñaptimātratā[siddhi] to explain and complete the treatise sūtra. The Vijñaptimātratā[siddhi] says: "According to the seeds perfumed and accomplished by the two self-graspings, they cause the distinction between self and others among sentient beings." Third, under "Therefore the treatise says," citing the root treatise's own explanation. Since it speaks of all births-and-deaths in the five destinies, it is clear that this is just the meaning of the distinction between the bodies of self and others in each destiny. Fourth, under "As for the five destinies," using karma-vāsanās to complete the above self-grasping, it is merely the meaning of causing the distinction between self and others: that is, karma can cause self and others to share in common. Whether humans or devas, suffering or pleasure in the six destinies, these are simply existence-factor vāsanās. As for self-grasping vāsanās, they are also subsumed under the two graspings, as already distinguished above.