大方廣佛華嚴經隨疏演義鈔 67.4

67.4

疏「若約二世」下，是《唯識論》，即釋能生後問答分別。故彼論中前有問言：何緣發業總立無明，潤業位中別立愛取？答曰：雖諸煩惱皆能發潤，而發業位無明力增，以具十一殊勝事故，謂所緣等廣如經說。於潤業位愛取偏增，說愛如水能沃潤故，要數溉灌方生有芽。且依初後分二。愛取無熏發義，立一無明。釋曰：上皆論文，以論對疏廣略可知。然彼論問乃有二意：一問立名不同。一種是惑，前立無明、後立愛取等。二問廣略有異，故問云：總立無明，別立愛取。故下答中具有二門：先答立名不同，約勝劣門；後「要數溉灌」下，答第二問發業潤業熏不熏故。斯則出於廣略所以。言十一殊勝事者，《緣起經》說「一所緣殊勝，遍緣染淨故；二行相殊勝，隱真顯妄故；三因緣殊勝，惑業生本故；四等起殊勝，等能發起能引所引、能生所生緣起法故；五轉異殊勝，隨眠纏縛相應不共四轉異故；六邪行殊勝，依諦起增益損減行故；七相狀殊勝，微細自相遍愛非愛共相轉故；八作業殊勝，作流轉所依事、作寂止能障事故；九障礙殊勝，障礙殊勝法故；十隨轉殊勝，乃至有頂猶有轉故；十一對治殊勝，二種妙智所對治故。」故不說餘亦名發業支。言「且依初後」者，謂愛初取後分愛取二，以愛為初、取為後故。其實有多現行潤也。

In the commentary, under "If according to the two lifetimes," it is from the Vijñaptimātratāsiddhi, which explains the distinctions in the question and answer after 'capable of generating.' Therefore, in that treatise there is previously a question: For what reason is avidyā generally established for initiating karma, while craving and grasping are separately established at the stage of moistening karma? The answer states: Although all afflictions are able to initiate and moisten, at the stage of initiating karma the power of avidyā is predominant, because it possesses eleven superior matters, namely the objective support, etc., extensively as explained in the sūtra. At the stage of moistening karma, craving and grasping are especially predominant; craving is said to be like water that can irrigate and moisten, requiring frequent irrigations to sprout the shoot of becoming. Provisionally based on the beginning and the end, they are divided into two. Craving and grasping lack the sense of perfuming and initiating, so a single avidyā is established. Explanation: the above is all the text of the treatise; by comparing the treatise with the commentary, the extensive and concise can be known. However, that treatise's question has two meanings: first, asking about the difference in establishing names. All being affliction, why is avidyā established before, while craving and grasping are established later, and so forth? Second, asking why there is a difference between conciseness and extensiveness; hence it asks: Generally establishing avidyā, and separately establishing craving and grasping. Therefore, the answer below possesses two gates: first, answering the difference in establishing names, according to the gate of superiority and inferiority; later, under "requiring frequent irrigations," answering the second question about initiating karma and moistening karma, perfuming and not perfuming. This, then, brings out the reasons for conciseness and extensiveness. Regarding the eleven superior matters, the Pratītyasamutpāda-sūtra states: '1. Superiority of objective support, because it universally takes defiled and pure as objects; 2. Superiority of mental aspect, because it conceals the true and manifests the false; 3. Superiority of causal condition, because it is the root of afflictions and karma; 4. Superiority of equal arising, because it can equally initiate the dependent arising phenomena of capable of leading, that which is led, capable of generating, and that which is generated; 5. Superiority of changing states, because of the four changes of latent proclivity, entanglement, association, and unshared; 6. Superiority of erroneous conduct, because it initiates conduct of superimposition and deprecation based on the truths; 7. Superiority of manifestation, because its subtle self-characteristic universally operates in common characteristics of the agreeable and disagreeable; 8. Superiority of karma-action, because it performs the matter of being the basis of transmigration and performs the matter of obstructing quiescence; 9. Superiority of hindrance, because it hinders superior dharmas; 10. Superiority of concomitant operation, because it still operates up to the peak of existence; 11. Superiority of antidote, because it is countered by two kinds of wondrous cognitions.' Therefore, the others are not said to also be links that initiate karma. The words "provisionally based on the beginning and the end" mean that dividing craving and grasping into two is based on craving being first and grasping being later, because craving is the beginning and grasping is the end. In reality, there are many active manifestations that moisten.