大方廣佛華嚴經隨疏演義鈔 66.26

66.26

疏「而集論」下，第四會通他論。先會《集論》，後會《瑜伽》。今初，即第四，於中先標彼有；後「依無明時」下，顯其有義明是假說。謂依無明俱時之思業之習氣，與無明俱，假說業種以為無明，實是行種生行現行耳。然《集論》中名建立支緣。論云「建立支緣者，謂習氣故、引發故、思惟故、俱有故。建立支緣隨其所應，依四緣相建立支緣。且如無明望行，前生習氣故得為緣，由彼熏習相續所生諸業能造後有故。一當於爾時，現行無明能引發故，為等無間緣。二由彼引發差別諸行流轉相續生故，思惟彼故，為所緣緣。三以計最勝等不如理思惟，緣愚癡位為境界故，彼俱有故，為增上緣，由彼增上緣力令相應思顛倒緣境而造作故。四如是一切隨其所應令盡，當知。」釋曰：上於無明望行具作四緣，既例一切令盡，當知則十二支皆具四緣。大乘法師釋曰：此《唯識論》依於別體故互有無，彼依分位故得皆具。彼以無明為法之式，例於餘支。今《唯識論》且偏會之。釋曰：此大乘法師意，似明《唯識》不曉彼意，不合唯會無明與行。故下疏云「既約因言，已含餘三，則皆具四。」

From the commentary's "Yet the Samuccaya" downward is the fourth [section], harmonizing with other treatises. First it harmonizes with the Samuccaya, and then it harmonizes with the Yogācārabhūmi. As for the first—namely the fourth—therein it first indicates what that [treatise] has, and then, from "based on the time of ignorance" downward, clarifies that its sense of existence is explained as nominal. That is to say, based on the habit-energy of the karma of intention concurrent with ignorance, which is concomitant with ignorance, the karmic seeds are nominally said to be ignorance, whereas in reality they are the seeds of volitional formations producing the active manifestations of volitional formations. However, in the Samuccaya this is called establishing the conditions of the links. That treatise says: "'Establishing the conditions of the links' means by reason of habit-energy, by reason of elicitation, by reason of reflection, and by reason of coexistence. Establishing the conditions of the links establishes the conditions of the links according to their proper application, based on the characteristics of the four conditions. For instance, ignorance with respect to volitional formations can serve as a condition by reason of previous habit-energy, because the various karmas produced by the continuum of its perfuming can generate future existence. First, at that time, because active ignorance can elicit [them], it serves as the immediately preceding condition (samanantara-pratyaya). Second, because the various differentiated formations elicited by it arise in transmigration in a continuum, and because they reflect upon it, it serves as the objective condition (ālambana-pratyaya). Third, because taking [things] as supreme through improper reflection takes the state of delusion as its cognitive sphere, and because it is coexistent with it, it serves as the empowering condition (adhipati-pratyaya), for by the power of that empowering condition, concomitant intention errantly cogitates objects and acts. Fourth, all should be known to be exhaustively applied like this according to their proper application." Commentary: The above constructs all four conditions for ignorance with respect to volitional formations. Since it analogizes all [the rest] to be exhaustively known, then all twelve links possess the four conditions. Dharma Master Dacheng explained: "This Vijñaptimātratāsiddhi relies upon distinct essences, and therefore they alternately exist and do not exist; that [treatise] relies upon states, and therefore can possess all of them. It takes ignorance as the model for phenomena, analogizing it to the remaining links. Now the Vijñaptimātratāsiddhi for the time being only reconciles this partially." Commentary: The meaning of this Dharma Master Dacheng seems to be clarifying that the Vijñaptimātratāsiddhi does not comprehend that [treatise's] intention, and that it should not have reconciled merely ignorance and volitional formations. Hence the commentary below says: "Since it is spoken of with reference to the cause, it already contains the remaining three, so that all possess the four."