大方廣佛華嚴經隨疏演義鈔 64.76

64.76

疏「以三業相應思造三行故」者，總出業體，亦即《唯識》第八三性分別門。大乘三業皆思為體，動身之思名為身業，發語之思名為語業，思之當體即是意業三行。即經中三句皆通三業，則通色非色位。「謂由」下，顯三業相。然愚略有二：一迷異熟義愚、二迷真實義愚。初愚謂迷當報，不知善惡，感當苦樂，故於現在恣情造惡。謂殺生等有三品故，成三塗因，如一地說。言「及人天別報苦業」者，五戒及下品十善，是人總報之業。前曾損他，感諸根缺等，即是別報。曾決罰他，亦招此報等，故為苦業。從「然別必兼總」下，釋感別報，非屬行支義故。《唯識》亦云「由此一切順現受業，別助當業皆非行支，以無明支於發業中有能通發總別報者、有能但發總報之者、亦有但發別報之者，唯取初二為無明支之所發起，行支所攝，第三非是行支所攝故。」疏揀云「唯感別報非行支故」。

Regarding the statement "Because volition associated with the three karmas generates the three formations": this generally identifies the essence of karma, and also corresponds to the categorical distinction of the three natures in the eighth fascicle of the Vijñaptimātratāsiddhi. In the Mahāyāna, all three karmas have volition as their essence: volition moving the body is called bodily karma; volition initiating speech is called vocal karma; volition's own essence is mental karma. The three formations—that is, the three phrases in the sūtra—all pervade the three karmas, and thus pervade both the material and immaterial states. From "meaning that due to" downward, it reveals the characteristics of the three karmas. Now, delusion is briefly twofold: first, delusion regarding the meaning of maturation; second, delusion regarding the meaning of true reality. The first delusion means being deluded about future retribution, not knowing that wholesome and unwholesome bring about future suffering and pleasure, and therefore indulging one's passions in the present to create evil. Because killing and the like have three grades, they become the causes of the three destinies, as explained in the first bhūmi. As for "and the painful karma of distinct retribution in the human and heavenly realms": the five precepts and lower-grade ten wholesome actions are the karma of collective retribution for humans. Having formerly harmed others, one incurs sensory deficiencies and the like, which are distinct retributions. Having formerly punished others, one also invites such retribution, and hence it is painful karma. From "However, the distinct must encompass the collective" downward, it explains the meaning that what brings about distinct retribution does not belong to the link of formations. The Vijñaptimātratāsiddhi also states: "Consequently, all karma to be experienced in the present life, and that which separately assists future karma, are not the link of formations. For within initiating karma, the link of avidyā has that which can initiate both collective and distinct retributions generally, that which can initiate solely collective retribution, and that which can initiate solely distinct retribution; taking only the first two as initiated by the link of avidyā and subsumed under the link of formations, because the third is not subsumed under the link of formations." The commentary discriminates: "Because that which solely brings about distinct retribution is not the link of formations."