大方廣佛華嚴經隨疏演義鈔 65.31

65.31

疏「欲令生厭」下，第三通妨。略有三妨。一云：未來生死即現識等，何以現在立五、未來立二？《俱舍》通此，但云「略果及略因，由中可比二。」現在五果，未來說二，故云略果。現在二惑，過去說一無明，故云略因。由中已廣，故初後略。比二可知，過此更說便為無用。上即論意。若爾，何不初後目所不覩，廣說因果可比於中；是故應言：示迷本際，因合一惑；現所起惑，明示始終令其不行。當相辯差別，示五位當果令厭，合為老死。然《唯識論》雖約二世，亦有此問。論云「何緣所生但立生死，所引別立識等五支？答云：因位難知差別相故，依當果位別立五支。果位易了差別相故，總立二支以顯三苦。」則今疏文含於二意：欲令生厭合立二支，即是前意合立二支故。以顯三苦，即《唯識》意，謂生顯行苦、老顯壞苦、死顯苦苦。《唯識》雖約種現不同，三苦生厭三世宜用。

As for the commentary's statement from "wishing to engender aversion" onward: this is the third part, resolving objections. In brief, there are three objections. The first says: Future birth and death are just the present [factors of] consciousness and so on; why are five established for the present and two established for the future? The Abhidharmakośa resolves this by merely saying, "Through abbreviating the fruit and abbreviating the cause, by means of the middle one can infer the two." In the present there are five fruits, and in the future two are stated; hence it is called "abbreviating the fruit." In the present there are two afflictions, and in the past one, avidyā, is stated; hence it is called "abbreviating the cause." Because the middle is already elaborated, the beginning and end are abbreviated. Through inferring the two it can be known, and to state anything beyond this would be useless. The above is the treatise's meaning. If so, why not—given that the beginning and end cannot be directly witnessed—elaborate the cause and fruit so as to infer the middle? Therefore, one should say: To indicate the delusion of the fundamental limit, the causes are combined into a single affliction; as for the afflictions that presently arise, their beginning and end are clearly shown so that they will not be carried out. Distinctions are delineated in terms of their distinct characteristics, and to show the five stages of future fruits to engender aversion, they are combined as old age and death. However, although the Cheng weishi lun approaches this from the perspective of two lifetimes, it also has this question. The treatise says: "For what reason are only birth and death established for what is produced, while five factors—consciousness and the rest—are separately established for what is projected?" The answer says: "Because the distinctive characteristics of the causal stage are difficult to know, the five factors are separately established on the basis of the future fruit stage. Because the distinctive characteristics of the fruit stage are easy to understand, the two factors are collectively established to manifest the three kinds of suffering." Thus the present commentary contains two meanings: wishing to engender aversion, the two factors are collectively established—this is the previous meaning of collectively establishing the two factors; manifesting the three kinds of suffering is the meaning in the Cheng weishi lun, namely that birth manifests the suffering of conditioning, old age manifests the suffering of change, and death manifests the suffering of suffering. Although the Cheng weishi lun differentiates in terms of seeds and actual manifestations, engendering aversion through the three kinds of suffering is applicable across the three lifetimes.