大方廣佛華嚴經隨疏演義鈔 64.85

64.85

疏「二為顯前來」下，此明二世一時，而辯能生所生支。於中有六：一略標舉、二引論證成、三會通異解、四結成正義、五傍攝異門、六依文正釋。今初，有三：初標十因生於二果。二「名色居初」下，通妨。謂有問言：若生二果，應云生生老死，何言生名色芽？答云：為欲顯於當來二果差別之相，次第說五，故識在於種，故名色居初耳。三「謂由前心等」下，就經略辯，下別當具。

On the commentary passage from “Second, in order to show that which came before” onwards: this clarifies two lifetimes in one time, and discriminates the links that can generate and those that are generated. Herein there are six parts: 1. Briefly setting forth; 2. Citing treatises for proof and establishment; 3. Harmonizing disparate explanations; 4. Concluding with the correct doctrine; 5. Incidental inclusion of alternative methods; 6. Directly explaining in accordance with the text. Now for the first, there are three points: first, it marks the ten causes as generating two results. Second, from “Name-and-form stands at the beginning” onwards, it resolves an objection. That is, someone asks: If they generate the two results, one should speak of generating birth, aging, and death; why does it speak of generating the sprout of name-and-form? It answers: In order to reveal the distinctive characteristics of the two future results, the five are spoken of in sequence; hence consciousness resides in the seed, and so name-and-form merely stands at the beginning. Third, from “Namely, by means of the preceding mind and so forth” onwards, it briefly discriminates in terms of the sūtra, which will be fully treated separately below.