大方廣佛華嚴經隨疏演義鈔 44.75

44.75

Regarding the commentary's statement from "Because consciousness applies to both projecting..." onward: this explains it. Above it also applies to both the meanings of projecting and projected, but the correct doctrine properly takes consciousness and name-and-form as the meaning of projected. Now explaining the above statement that it applies to both projecting and projected: if the branch of consciousness applies to projecting, name-and-form is solely projected, so consciousness and name-and-form are paired as projecting and projected. Therein, it first explains the sūtra text inversely, clarifying it in terms of the defiled contemplation. As for consciousness applying to both projecting and projected: if one takes the seed of consciousness as the branch of consciousness, it is the projected; if one takes the seed of formations as the branch of consciousness, consciousness is the projecting and formations are the projecting. Therefore, it now cites the two activities: the first activity is the projecting, because by taking the habit-energy of formations as the branch of consciousness, it is in reality the seed of formations co-present with consciousness, hence it is called the branch of consciousness. This is the intention of the *Samuccaya*. It properly takes the karmic seed as the branch of consciousness, while the seed of consciousness is subsumed under the branch of name-and-form; yet in the *Pratītyasamutpāda-sūtra*, it applies to both projecting and projected, because both the karmic seed and the consciousness seed are called consciousness. The seed of consciousness is merely the basis of name-and-form, not name-and-form itself. Now the second meaning is precisely that consciousness is the projecting, saying it 'acts as a condition for name-and-form.' From 'That is, by consciousness entering the mother's womb' onward, it simultaneously reveals the two fruits of active functioning. From 'However, now' onward, the sūtra's meaning applies to both projecting and projected; hence the sixth ground states: 'Planting the seed of mind among formations,' which possesses both. The statement on its two kinds of activities occurs in the section on assisting completion through its own activity in the sixth ground. There the two activities state that consciousness has two kinds of activity: first, causing the various existences to continue; second, acting as the generative cause for name-and-form. Here, taking its dynamic, projecting and projected form the two activities. In terms of holding the seeds of formations, it is projecting; in terms of its own essence, it is projected.