大方廣佛華嚴經隨疏演義鈔 65.8

65.8

Regarding the Commentary's stating, "Second, that the fruit of karma performed is the link of formative activity (saṃskāra)": this comprises four parts. First, directly explaining the sūtra. Second, from "And the treatise..." onward, citing the treatise in explanation. Third, from "This presents..." onward, the Commentary explains the treatise. Because name-and-form pervades as the substance of saṃsāra, while ignorance (avidyā) and so forth are distinct dharmas such as the aggregate of formative forces, they each possess their own substance. Here, formative activity encompasses all, and therefore takes this all-pervading substance as its substance. Fourth, from "Master Yuan..." onward, adducing an ancient explanation showing there is no contradiction. It merely cites the Vibhāṣā's "name-and-form conditions consciousness." This name-and-form is within the cause, while "consciousness conditions name-and-form" is a different designation for the six sense-spheres (ṣaḍāyatana); thus it seems as if name-and-form and consciousness have an anterior and posterior sense. The Mahāyāna also holds that they condition each other. The meaning is not so: between cause and effect, both condition each other; this is the meaning of their mutually acting as conditions within the cause, as will be explained below.
Regarding the Commentary's stating, "Third, the support of formative activity... the link of consciousness (vijñāna)": first, it adduces the treatise; second, from "That is formative activity..." onward, it explains the treatise. Regarding the statement, "Due to formative activity perfuming the mind," and so forth: "formative activity" refers to the three kinds of karma, such as sinful [karma]. The Vijñaptimātratā[-siddhi] states: "Although this has only just arisen and immediately perishes without interval, lacking the capacity to directly summon the future vipāka-fruit, it perfumes the fundamental consciousness to give rise to its own function. This very function is called a latent predisposition (vāsanā); it is produced through the perfuming of karmic residual influence. It is distinguished from present karma, and is thus called a latent predisposition. Such perfuming continues in succession from one moment to the next, until at the time of maturation it summons the vipāka-fruit. This illustrates the superior predominant condition (adhipati-pratyaya) for the future fruit." The explanation says: This can be understood simply by examining the cited text and the passage from the Yogācāra commentary below.