大方廣佛華嚴經隨疏演義鈔 64.70

64.70

疏「第二倒惑起緣即論明答」下，分四：一釋答。二「就文分三」下，總科。三「今初然十二」下，以義收束。四「且依十二」下，正釋經文。三中，《瑜伽》、《對法》皆同為四，今依《唯識》第八，論文未盡，下疏具之。然能所引皆在因中，能生所生因果對說，故《唯識》第八明十五依處，建立十因中三習氣依處，謂內外種未成熟位，即依此處立牽引因，謂能牽引遠自果故。今取起種但名能引，其能所生，即彼論云「四有潤種子依處，謂內外種已成熟位，即依此處立生起因，謂能生起近自果故。」正當今文，愛取有三是已潤故。

Under the commentary's phrase "Second, the conditions for the arising of inverted delusion, which the treatise explains as the answer," it is divided into four: first, explaining the answer. Second, under "Divided into three according to the text," generally sectioning. Third, under "Now, as for the first, however, the twelve," subsuming through meaning. Fourth, under "Provisionally relying on the twelve," properly explaining the sūtra text. In the third: the Yogācāra[bhūmi] and the Abhidharma[samuccaya] both equally make four; now relying on the eighth [fascicle] of the Vijñaptimātratā[siddhi], the treatise text is not exhausted, and the commentary below provides it in full. However, what can project and what is projected are both within the cause; what can generate and what is generated are spoken of in opposition as cause and effect. Therefore the eighth [fascicle] of the Vijñaptimātratā[siddhi], in explaining the fifteen bases (āśraya) and establishing the ten causes, states that the third is the vāsanā-basis, referring to the stage where internal and external seeds are not yet mature; relying on this basis, the projecting cause (īraṇā-hetu) is established, meaning that it can project its own distant result. Now taking the generated seed, it is merely named "what can project." As for what can generate and what is generated, that treatise says: "Fourth is the seed-with-moisture basis, referring to the stage where internal and external seeds are already mature; relying on this basis, the generating cause (abhinirvṛtti-hetu) is established, meaning that it can generate its own proximate result." This corresponds precisely to the present text, because the three—craving, grasping, and existence—are what have already been moistened.