大方廣佛華嚴經隨疏演義鈔 66.26

66.26

From the commentary's "Yet the Samuccaya" downward is the fourth [section], harmonizing with other treatises. First it harmonizes with the Samuccaya, and then it harmonizes with the Yogācārabhūmi. As for the first—namely the fourth—therein it first indicates what that [treatise] has, and then, from "based on the time of ignorance" downward, clarifies that its sense of existence is explained as nominal. That is to say, based on the habit-energy of the karma of intention concurrent with ignorance, which is concomitant with ignorance, the karmic seeds are nominally said to be ignorance, whereas in reality they are the seeds of volitional formations producing the active manifestations of volitional formations. However, in the Samuccaya this is called establishing the conditions of the links. That treatise says: "'Establishing the conditions of the links' means by reason of habit-energy, by reason of elicitation, by reason of reflection, and by reason of coexistence. Establishing the conditions of the links establishes the conditions of the links according to their proper application, based on the characteristics of the four conditions. For instance, ignorance with respect to volitional formations can serve as a condition by reason of previous habit-energy, because the various karmas produced by the continuum of its perfuming can generate future existence. First, at that time, because active ignorance can elicit [them], it serves as the immediately preceding condition (samanantara-pratyaya). Second, because the various differentiated formations elicited by it arise in transmigration in a continuum, and because they reflect upon it, it serves as the objective condition (ālambana-pratyaya). Third, because taking [things] as supreme through improper reflection takes the state of delusion as its cognitive sphere, and because it is coexistent with it, it serves as the empowering condition (adhipati-pratyaya), for by the power of that empowering condition, concomitant intention errantly cogitates objects and acts. Fourth, all should be known to be exhaustively applied like this according to their proper application." Commentary: The above constructs all four conditions for ignorance with respect to volitional formations. Since it analogizes all [the rest] to be exhaustively known, then all twelve links possess the four conditions. Dharma Master Dacheng explained: "This Vijñaptimātratāsiddhi relies upon distinct essences, and therefore they alternately exist and do not exist; that [treatise] relies upon states, and therefore can possess all of them. It takes ignorance as the model for phenomena, analogizing it to the remaining links. Now the Vijñaptimātratāsiddhi for the time being only reconciles this partially." Commentary: The meaning of this Dharma Master Dacheng seems to be clarifying that the Vijñaptimātratāsiddhi does not comprehend that [treatise's] intention, and that it should not have reconciled merely ignorance and volitional formations. Hence the commentary below says: "Since it is spoken of with reference to the cause, it already contains the remaining three, so that all possess the four."