大方廣佛華嚴經隨疏演義鈔 44.70

44.70

Regarding the commentary's statement, "Based on the two approaches of projecting and actualising, opening into a fourfold questioning and explanation": the sixth ground broadly clarifies its characteristics, and the present text quotes it briefly. This section of the commentary has three parts: first, universally clarifying projecting and actualising; second, from "However, based on the *Abhidharmasamuccayavyākhyā*" onward, harmonising and explaining the meaning of the sūtra text via the three kinds of conditioned arising; third, directly explaining the sūtra text. In the second, there are two: first, directly stating the three kinds of conditioned arising; second, harmonising and explaining the present text. Now for the first. The *Abhidharmasamuccayavyākhyā* says: "What is conditioned arising? How many are conditioned arising? For what meaning does one contemplate conditioned arising? This is the question. It refers to: because of characteristics, and because of discriminating the branches." In explanation: that work has fifteen meanings; here we briefly use only one or two. The treatise's term "characteristics" means: because of conditioned arising without an agent, because of impermanent conditioned arising, and because of efficacious functioning in conditioned arising—these are the characteristics of conditioned arising. By these three, the Bhagavān said: 'Because this exists, that exists; because this arises, that arises; that is, with ignorance as condition, formations arise,' up to the broad exposition of the list. 'Because this exists, that exists' clarifies the meaning of conditioned arising through ignorance and so forth, fully as in the commentary, which is the explanation. Then, under 'difference in functional power', it further says: 'As through the power of ignorance formations can arise, up to through the power of birth there can be aging and death.'