大方廣佛華嚴經隨疏演義鈔 64.78

64.78

Regarding the commentary's statement "Next, below, it clarifies the link of consciousness": the text of the commentary has two parts: first, adhering to the sūtra to explain it briefly; later, from "it is precisely that which is projected" downward, citing proofs to explain it extensively. Within this there are three parts: first, citing other teachings; second, harmonizing them with the present sūtra; third, setting forth the present treatise. In the first part, it cites two treatises and one sūtra to clarify the broad and narrow scopes of what is projected. First, citing the Vijñaptimātratāsiddhi, it takes solely the seed of consciousness. Within this it is divided into four: first, generally clarifying that the five seeds are the projected links. Second, from "in terms of being maturation" downward, separately indicating the five characteristics. Since it says these five arise without prior or subsequent, they do not follow a fixed sequence. And the treatise states in full: "Here, the seed of consciousness refers to the cause of the root consciousness. Excluding the last three causes, the remaining causes are all subsumed under the seeds of name-and-form. The last three causes, according to the order of their names, are precisely the latter three seeds." Explanation: The three causes are the six sense bases, contact, and feeling, which the commentary has separately matched; the link of consciousness is the seed of the eighth consciousness, because it is the direct causal condition looking toward future maturation. Third, from "difficult to know in the causal state" downward, resolving an objection. An objection might say: Since there is no prior or subsequent, why is consciousness first, and contact and feeling later? Therefore he provides this resolution. Fourth, from "the five are not separated from the mind" downward, harmonizing and explaining the sūtra text. Since there are five kinds, why is it solely called planting the seed of mind? Therefore he provides this explanation. And there are two meanings: first, in terms of the general and the distinct, saying they are not separated from the mind; second, in terms of the concealed and the revealed, which also harmonizes with the present commentary, solely naming this section as the link of consciousness. The five links of consciousness and the rest all pervade cause and effect: consciousness reveals the cause and conceals the effect, while the four reveal the effect and conceal the cause. Because the later effect only speaks of generating the sprout of name-and-form, and does not mention consciousness.