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# 大方廣佛華嚴經隨疏演義鈔 65.33

大方廣佛華嚴經隨疏演義鈔 65.33

- **Language:** Classical Chinese

### [65.33](https://indike.org/pramana/in.bauddha.taisho.1736.65.33)

疏「然此一段有支亦通一生」下，第二以義重釋。謂即於今生初迷諦理，二即作業，三業依初心為識。如下一念緣生，但通取一生，長時故云前後建立。言「唯生一種通取前」者，謂有問言：既云一生，生在初託胎時，今居有後，那言一生？故今答云：通取前來諸增長位皆從有起，此有雖是過去之有，但取所生以成十二。亦可有支之後所起五蘊即名為生。既云義取，不可剋定。

> As for the commentary's statement from "However, this section on the factors of existence also applies to a single lifetime" onward: this is the second part, re-explaining by way of its implicit meaning. It means that within the present life itself, one is first deluded about the truth; second, one performs karma; third, karma relies on the initial mind to become consciousness. As in the conditioned arising of a single thought-moment below, this simply takes a single lifetime in a general sense; because it is over a long time, it is said to be established sequentially. As for the statement, "only the single factor of birth is taken broadly to include what precedes": this addresses a question: Since you speak of a single lifetime, birth occurs at the time of initial entry into the womb; now it is situated after existence—how can you speak of a single lifetime? Therefore, it now answers: It broadly takes all the preceding stages of growth as arising from existence; although this existence is past existence, it merely takes what is produced to complete the twelve. Alternatively, the five aggregates that arise after the factor of existence may be designated as birth. Since it is said to be taken by implicit meaning, it cannot be rigidly fixed.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.65.33) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.65.33](https://indike.org/pramana/in.bauddha.taisho.1736.65.33) · Pramāṇa
