大方廣佛華嚴經隨疏演義鈔 65.14

65.14

疏「又云識」下，出共所以。云釋前共義，即上所引《瑜伽》之意，亦同《唯識》第三證有第八之文。論云「又契經說：識緣名色，名色緣識，如是二法展轉相依，譬如束蘆俱時而轉。若無此識，賴耶自體不應有故。謂彼經中自作是釋：名謂非色四蘊，色謂羯邏藍等。此二與識相依而住，如二束蘆更互為緣，恒俱時轉不相捨離。眼等五識攝在名中，此識若無，說誰為識」等。釋曰：上引論文有三節：初正證相依義；二「謂彼經中」下，即前證四蘊名，故上云下即當引論。三「眼等五」下，前已引竟，一段義周，故復重引。言「如束蘆」者，如立二束之蘆，二頭相依方得安立，去東西倒、去西東倒。名色與識互依，其義亦然。下第五門亦有此喻。

Regarding the Commentary's stating, "It also says that consciousness..." onward: this presents the reason for their being "together." Stating that it explains the preceding meaning of "together," it expresses the purport of the Yogācāra cited above, and is also identical to the text in the third fascicle of the Vijñaptimātratā[-siddhi] proving the existence of the eighth [consciousness]. The treatise states: "Furthermore, a sūtra says: 'Consciousness conditions name-and-form, and name-and-form conditions consciousness; these two dharmas rely on each other in succession, turning simultaneously like a bundle of reeds.' If this [eighth] consciousness did not exist, the self-substance of the ālaya[-vijñāna] could not exist. That is, that sūtra itself provides this explanation: 'Name refers to the four non-form aggregates; form refers to the kalala and so forth. These two abide in mutual reliance with consciousness, like two bundles of reeds mutually acting as conditions, always turning simultaneously without abandoning each other. The five consciousnesses such as the eye-[consciousness] are subsumed under name; if this consciousness did not exist, what could be called consciousness?'" and so forth. The explanation says: The passage cited above from the treatise has three sections: first, directly proving the meaning of mutual reliance; second, from "That is, that sūtra itself..." onward, this corresponds to the earlier proof of the four aggregates as name, which is why it was said above that the treatise would be cited below; third, from "The five consciousnesses such as the eye..." onward, having already been cited earlier, because the meaning of the section is now complete, it is cited once again. Regarding "like a bundle of reeds": like setting up two bundles of reeds, their two heads must lean on each other before they can stand upright; remove the east one and the west falls, remove the west one and the east falls. The mutual reliance of name-and-form and consciousness is also of this meaning. The fifth section below also contains this metaphor.