大方廣佛華嚴經隨疏演義鈔 64.95

64.95

On the commentary passage from “In accordance with the Vijñaptimātra[siddhi]” onwards: fourth, citing other treatises. This ignorance is also that which can moisten, and is subsumed by craving and grasping. The former was ignorance that initiates karma; this is ignorance that obscures karma, so they are not the same. “That is, the folly of delusion regarding external sovereign results”: brings out the characteristic of ignorance within the link of craving; this is also a passage from the Vijñaptimātrasiddhi, as cited previously. Next, from “Furthermore, the various afflictions” onwards: also a passage from the Vijñaptimātrasiddhi; to establish the previous meaning, and also not restricted to delusion regarding the external sovereign [results]. The Vijñaptimātrasiddhi says: “All afflictions can moisten karma, but in the stage of moistening karma, the power of craving and grasping is superior.” Next it says: “Because the ten causes are considered within the same single lifetime”: when the ten causes are in the same lifetime, they must be karma of immediately subsequent rebirth, because that which initiates and that which moistens are present together in one place. According to Master Yuan's idea, ignorance has four kinds: 1. Ignorance deluded about principle, whose meaning extends from beginning to end; 2. Ignorance that initiates karma, which precedes action (saṃskāra); 3. Ignorance that obscures karma, which is after action and before consciousness; 4. Ignorance of receiving rebirth, which is simultaneous with consciousness or after consciousness—with respect to past seeds, mind-consciousness is after consciousness; with respect to being able to produce consciousness, it is simultaneous with consciousness. Here it is the ignorance of receiving rebirth.