大方廣佛華嚴經隨疏演義鈔 65.39

65.39

疏「由前緣相皆是似義」下，第三結會甚深。於中二：先約真實智結、二約法住智結。故《瑜伽》云「應以幾智知緣起耶？答以二智，謂法住智及真實智。云何真實智？謂如觀甚深義。」然《瑜伽》甚深之義皆性相對說。如云從自種子是相，亦待他緣是性，謂以他破自，顯不自生故。餘如上說。今經逆觀，唯顯不自生義，不顯從自種子義，以從自種子即是識為種，復起後有生及老死，故此不說。十義皆然，故云「由前緣相皆是似義」。十箇似義皆在相中，故特由性相無礙，故曰「甚深」，云「正在於此」。

As for the commentary from "Because the preceding characteristics of conditions are all semblance meanings" onward: this is the third part, concluding the synthesis on profound depth. Within this there are two parts: first, concluding in terms of cognition of reality; second, concluding in terms of cognition of the stability of dharmas. Therefore the Yogācārabhūmi says: "Through how many cognitions should conditioned arising be known? Answer: Through two cognitions, namely the cognition of the stability of dharmas and the cognition of reality. What is the cognition of reality? It refers to contemplating the profound meaning as it is." However, the profound meanings in the Yogācārabhūmi are all stated in contrast between nature and characteristics. For example, saying "from its own seed" is the characteristic, while "also relies on other conditions" is the nature, meaning that other refutes self to reveal not arising from self. The rest is as explained above. Now, the reverse contemplation of this sūtra only reveals the meaning of not arising from self, and does not reveal the meaning of arising from its own seed, because arising from its own seed means that consciousness serves as the seed, giving rise again to future birth as well as old age and death; hence this is not stated here. The ten meanings are all like this; hence it says, "Because the preceding characteristics of conditions are all semblance meanings." The ten semblance meanings all reside in characteristics; thus, precisely because nature and characteristics are unobstructed, it is called "profound," saying "it lies precisely in this."