大方廣佛華嚴經隨疏演義鈔 64.78

64.78

疏「次於下明識支」，疏文有二：先附經略釋、後「即是所引」下引證廣釋。於中三：一舉他教、二會今經、三申今論。初中，引二論一經，明所引寬狹。初引《唯識》，但取識種，於中分四：一總明五種是所引支。二「約為異熟」下，別示五相。既云此五起無前後，故不依次。而論具云「此中識種謂本識因。除後三因，餘因皆是名色種攝。後之三因，如名次第，即後三種。」釋曰：三因，即六處觸受，疏已別配識支，即是第八識種，望當異熟親因緣故。三「因位難知」下，釋通妨難。謂有難言：既無前後，何以先識後觸受耶？故為此通。四「五不離心」下，會釋經文。既有五種，何以但名植心種子？故為此釋。而有二意：一約總別，云不離心。二約隱顯兼會今疏，但名此段為識支故。識等五支皆通因果，識則顯因隱果，四則顯果隱因。後果但說生名色芽，不說識故。

Regarding the commentary's statement "Next, below, it clarifies the link of consciousness": the text of the commentary has two parts: first, adhering to the sūtra to explain it briefly; later, from "it is precisely that which is projected" downward, citing proofs to explain it extensively. Within this there are three parts: first, citing other teachings; second, harmonizing them with the present sūtra; third, setting forth the present treatise. In the first part, it cites two treatises and one sūtra to clarify the broad and narrow scopes of what is projected. First, citing the Vijñaptimātratāsiddhi, it takes solely the seed of consciousness. Within this it is divided into four: first, generally clarifying that the five seeds are the projected links. Second, from "in terms of being maturation" downward, separately indicating the five characteristics. Since it says these five arise without prior or subsequent, they do not follow a fixed sequence. And the treatise states in full: "Here, the seed of consciousness refers to the cause of the root consciousness. Excluding the last three causes, the remaining causes are all subsumed under the seeds of name-and-form. The last three causes, according to the order of their names, are precisely the latter three seeds." Explanation: The three causes are the six sense bases, contact, and feeling, which the commentary has separately matched; the link of consciousness is the seed of the eighth consciousness, because it is the direct causal condition looking toward future maturation. Third, from "difficult to know in the causal state" downward, resolving an objection. An objection might say: Since there is no prior or subsequent, why is consciousness first, and contact and feeling later? Therefore he provides this resolution. Fourth, from "the five are not separated from the mind" downward, harmonizing and explaining the sūtra text. Since there are five kinds, why is it solely called planting the seed of mind? Therefore he provides this explanation. And there are two meanings: first, in terms of the general and the distinct, saying they are not separated from the mind; second, in terms of the concealed and the revealed, which also harmonizes with the present commentary, solely naming this section as the link of consciousness. The five links of consciousness and the rest all pervade cause and effect: consciousness reveals the cause and conceals the effect, while the four reveal the effect and conceal the cause. Because the later effect only speaks of generating the sprout of name-and-form, and does not mention consciousness.