大方廣佛華嚴經隨疏演義鈔 64.80

64.80

疏「緣起經說」下，三會《緣起經》。於中三：初總舉。二「業種識種」下，正辯所立。由業熏識招於當識，故以二種名為識支。業種能引，識種所引，共為識支。三「識種但是名色所依」者，出彼難意，結彈《集論》。言「但是所依」，非名色體依根本識，方說餘識有羯剌藍故。為果既爾，為因亦然。

Regarding the commentary's statement "The Pratītyasamutpāda-sūtra says" and what follows, the third part harmonizes with the Pratītyasamutpāda-sūtra. Within this there are three parts: first, presenting it generally. Second, from "the seed of karma and the seed of consciousness" downward, directly discerning what is established. Because karma perfumes consciousness to invite future consciousness, the two seeds are together called the link of consciousness. The seed of karma is the projecting, and the seed of consciousness is the projected; together they constitute the link of consciousness. Third, as for "the seed of consciousness is merely the basis of name-and-form": this brings out the intent of that objection, concluding with a critique of the Abhidharmasamuccaya. Saying "it is merely the basis" means it is not the essence of name-and-form; only by relying on the root consciousness can the remaining consciousnesses be said to have the kalala. As it is for the effect, so it is for the cause.