大方廣佛華嚴經隨疏演義鈔 65.28

65.28

疏「十一生支」，言「約增上緣云從業起」者，以經云「從業起蘊名生」故。業是善惡，生是無記異熟果故。若約因緣，從二取種親生於生，義如前說。疏「始從中有」下，彰其分齊，亦《唯識》文。言從中有者，中有陰滅，後有陰生故。「未衰變」者，四十已來。若《俱舍》云「結當有名生」。從此捨命，正結當有。此位五蘊，總名為生。當來生支，即如今識；當來生顯，立以生名。此與《涅槃》一無有二，故云現在識名生，現在名色六處觸受名為老死。據此經論，生支位局，唯初託胎，名色位後皆屬老死，不同《唯識》。

In the commentary, "Eleventh, the link of birth": saying "in terms of the sovereign condition (adhipati-pratyaya), it is said to arise from karma" is because the sūtra states that "aggregates arising from karma are called birth." Karma is wholesome or unwholesome, whereas birth is an indeterminate fruit of maturation. In terms of causal conditions (hetu-pratyaya), birth is directly produced from the seeds of the two graspings, the meaning of which is as explained previously. In the commentary, from "beginning from the intermediate existence..." onward delineates its boundaries, which is also a passage from the Vijñaptimātratāsiddhi. Saying "from the intermediate existence" is because the aggregate of intermediate existence perishes and the aggregate of subsequent existence arises. "Not yet decayed and transformed" means up to the age of forty. In the Kośa, it says: "Conjoining with future existence is called birth." Discarding life from this point, one directly conjoins with future existence. The five aggregates at this stage are collectively called birth. The future link of birth is just like consciousness at present; because future birth becomes manifest, it is established with the name "birth." This is completely identical with the Mahāparinirvāṇa-sūtra, which says that present consciousness is called birth, and present name-and-form, six sense bases, contact, and feeling are called aging-and-death. According to this sūtra and treatise, the stage of the link of birth is restricted solely to the initial conception in the womb; everything after the stage of name-and-form belongs to aging-and-death, which differs from the Vijñaptimātratāsiddhi.