大方廣佛華嚴經隨疏演義鈔 64.87

64.87

疏「瑜伽第十」下，第三會通異解。總有二文，皆《唯識論》，暗通《瑜伽》，今顯所引論名及次第耳。初「唯說業種」者，意云：因是善惡、果是無記，名異熟果。識等五種雖正為因，能生無力，正生果故不得名有。故《瑜伽》次問云：何故不說自體為自體緣耶？答：由彼自體若不得餘緣，於自體雜染不能增長亦不損減，是故不說。即斯意也。言「如後段說」者，後段經云「取所起有漏業，為有是也。」

On the commentary passage from “The tenth fascicle of the Yogācāra[bhūmi]” onwards: third, harmonizing disparate explanations. There are two passages in all; both are from the Vijñaptimātrasiddhi, implicitly connecting to the Yogācārabhūmi; here he reveals the names and sequence of the cited treatises. First, regarding “speaking only of karma seeds,” the meaning is: the cause is good and evil, and the result is indeterminate; this is called the maturation-result. Although the five seeds of consciousness and so forth are properly the causes, they lack the power to generate, so in properly generating the result they cannot be called existence. Therefore the Yogācāra[bhūmi] next asks: Why does it not speak of the self-entity as a condition for its own self-entity? It answers: Because if that self-entity does not obtain other conditions, it can neither increase nor decrease with respect to the defilements of its self-entity; therefore it is not spoken of. This is precisely the meaning. Regarding “as spoken in the subsequent section,” the sūtra in the subsequent section says: “The karma with outflows arisen from grasping constitutes existence; this is it.”