大方廣佛華嚴經隨疏演義鈔 64.86

64.86

疏「故唯識」下，第二引論證成。論文具云「三能生支，謂愛取有近生當來生老死故。謂緣迷內異熟果愚，發生能招後有諸業。為緣引發，親生當來生老死位五果種已（即指前也），復迷於外增上果愚（覆業無明也）。緣境界受發起貪愛（即是愛支），緣愛復生欲等四取（即取支也），愛取合潤能引業種及所引因（即五果種），轉名為有。俱能近有後有果故。」今疏略引，但取合潤成有義耳。

On the commentary passage from “Therefore the Vijñaptimātra[siddhi]” onwards: second, citing the treatise for proof and establishment. The treatise text fully states: “The three links that can generate—namely craving, grasping, and existence—because they proximately generate the future birth, aging, and death. That is, conditioned by delusion regarding internal maturation-results, one generates the various karmas capable of summoning future existence. Being conditioned to initiate, once the seeds of the five results in the stages of future birth, aging, and death have been directly generated (this refers to what was said before), one is further deluded by folly regarding external sovereign results (this is ignorance that obscures karma). Conditioned by the feelings of sensory objects, one initiates greedy craving (this is the link of craving); conditioned by craving, one further gives rise to the four graspings such as desire (these are the link of grasping). Craving and grasping together moisten the seed of the projecting karma and the projected causes (that is, the seeds of the five results), which are transformed and designated as 'existence,' because they together can proximately bring about the result of a subsequent existence.” Now the commentary cites it briefly, taking only the meaning that the combined moistening constitutes existence.