大方廣佛華嚴經隨疏演義鈔 64.93

64.93

疏「無明暗覆」等者，釋此一句分四：一舉論釋、二「此則」下釋論意、三舉例、四引他論。二中，言「等能發起」者，即《俱舍論》等起之義。論云「等起有二種，因及緣剎那，如次第應知，名轉名隨轉。」釋曰：初句標表無表色等起有二種。次句分別，一因等起、二緣等起。發業前心名因等起，在先為因故。與業俱心名緣。剎那等起，同剎那時故。下句立名，因等起心名轉，轉名為起，將作業時能引發故。剎那等起名為隨轉，謂隨業轉，正作業時不相離故。解曰：今取業前無明，即因等起也，故遠為助。

Regarding “Darkly obscured by ignorance” and so forth: explaining this single phrase is divided into four: 1. Citing the treatise to explain; 2. From “This then” onwards, explaining the intention of the treatise; 3. Providing an analogy; 4. Citing other treatises. In the second, “equally able to initiate” is the meaning of origination (samutthāna) in the Abhidharmakośa. The treatise says: “Origination is of two kinds: the causal and the instant of condition; as should be known in sequence, they are called moving and following.” The explanation says: The first line marks that the origination of manifest and unmanifest form is of two kinds. The next line discriminates them: first, causal origination; second, conditional origination. The mind prior to initiating karma is called causal origination, because it is in front as a cause. The mind concurrent with karma is called condition. Instantaneous origination is because it is at the same instant. The lower line establishes their names: the mind of causal origination is called 'moving'—'moving' is named 'arising'—because when one is about to perform karma, it can induce it. Instantaneous origination is called 'following,' meaning that it follows the movement of karma, because when one is actually performing karma, they are not separated from one another. Interpretation says: Here we take the ignorance prior to karma, which is causal origination; thus it provides distant assistance.