大方廣佛華嚴經隨疏演義鈔 65.30

65.30

疏「故上二支體通五蘊唯是現行」者，第二示體。然上引《俱舍》，彼約分位緣起，一一支下皆有彼位，五蘊及無明顯故，立無明名等言，則十二支皆具五蘊。今從增勝有具不具，故結此二具五蘊也。餘不結者，隨本支體而為蘊攝，種現亦然。雖是於苦，不同上識通於種現。

As for the commentary's statement, "Therefore, the essence of the above two factors encompasses all five aggregates and is solely actual manifestation": this is the second part, showing the essence. Now, above, the Abhidharmakośa was cited; in that work, in terms of conditioned arising by stages, each factor comprises its respective stage. When it says that the five aggregates and avidyā are prominent, so it is designated by the name of avidyā, and so forth, then all twelve factors possess the five aggregates. Here, based on what is predominant, some possess [all five] and some do not; thus it concludes that these two possess the five aggregates. As for the rest, which are not so concluded, each is subsumed under the aggregates in accord with the essence of that original factor, and the same applies to seeds and actual manifestations. Although they are suffering, they are unlike the factor of consciousness above, which spans both seeds and actual manifestations.