大方廣佛華嚴經隨疏演義鈔 67.3

67.3

In the commentary, under "In the past, being deluded about the primordial limit," it distinguishes them according to strength and weakness. Past delusion about the primordial limit has great power in establishing birth and death; craving and grasping have great power in drawing effects. Second, under "From their roots and branches," it is a distinction between root and branch. Avidyā is the root and is spoken of in the past; craving and grasping are branches and are spoken of in the present. The former is according to function; the latter is according to essence. This is also as stated in the Abhidharmakośa under subsuming the extensive into the concise: "Three afflictions and two karmas; seven items are also called suffering; concise effects and concise causes; by the middle, the two can be inferred." Explanation: the upper two lines directly subsume the twelve under afflictions, karma, and suffering; the lower two lines resolve an objection. That is, someone asks: all being affliction, why is there only avidyā in the preceding extremity, whereas it is divided into craving and grasping in the middle extremity? All being suffering, why are there only two in the subsequent extremity, whereas the middle possesses five? Therefore, this resolution is provided: the two of the subsequent extremity are concise effects, and the one of the preceding extremity is a concise cause; by the five of the middle, one infers and knows the subsequent two; by the two of the middle, one infers the preceding one. To speak of them more extensively would be useless; it only presents conciseness and extensiveness, without giving the reasons for conciseness. The Vijñaptimātratā, however, has them.