大方廣佛華嚴經隨疏演義鈔 66.5

66.5

疏「二含俱舍」下，即第二約義攝五。於中有三：初標列。標列唯四，何言攝五？下有例釋同時同體義故。二「後三」下，指三在後。三「此中正當第一」下，別釋剎那，即消經文。於中有三：初別釋、二總結、三例釋同體。今初。疏「故今不必依次」者，初即識支、二是行支、三方無明，故不依次。而《俱舍》具有十二，下云「癡是無明，思即是行」，猶依次第，況不依次非一剎那？

As for the Commentary's "Second, it contains the Kośa" and so on, this is the second [heading], subsuming five in terms of meaning. Within this there are three: first, listing the headings. Only four are listed in the headings; why say it subsumes five? Because below there is an illustrative explanation of the meanings of "simultaneous" and "identical essence." Second, from "the subsequent three" onward, it points out that the three are below. Third, from "here it precisely corresponds to the first" onward, it separately explains the moment, which is the analysis of the sūtra text. Within this there are three: first, the separate explanation; second, the general summary; third, the illustrative explanation of identical essence. Now regarding the first: as for the Commentary's "Therefore here it need not follow the sequence": the first is the consciousness branch, the second is the formations branch, and only the third is ignorance; hence it does not follow the sequence. Yet the Kośa contains all twelve. Below it says, "Delusion is ignorance; volition is formations," still following the sequence; how much more so when not following the sequence is it not [other than] a single moment?