大方廣佛華嚴經疏 43.13

43.13

第九釋三聚稠林，亦先總、後別。論通為五。總即第一有涅槃法無涅槃法，三乘中一向定差別，無即邪定、有即正定，各於自乘定故。離此不定，論略不釋。此就種性約位以明，外凡無涅槃，三乘聖人定有，內凡不定。又約一期久遠，非究竟無。二善行惡行因差別，此約解惑以分三聚，謂正見是善行因、邪見惡行因，二見定起二行，名之為定。言二俱不定者，無正慧決擇，又不撥無因果，率之則可清升、任之則便鄙替，故曰不定。下不定倣此可知，故論皆不釋。三惡道善道因差別，此約行業以辨。四外道聲聞因差別，此約位以分，翻彼八正名曰八邪，外道邪位定，正性離生聖人位定，已入見道故。前三善根，則名不定。五菩薩差別，此約修大乘者得失以分。著邪是失，所謂六蔽；聖道為得，即六度等。

Ninth, explaining the thicket of the three groups. This is also first general, then detailed. The treatise synthesizes them into five. The general refers to the first: distinction of the absolutely determinate within the three vehicles between having the dharma of nirvāṇa and lacking the dharma of nirvāṇa. Lacking it is the determinately false; having it is the determinately true, because each is determinate in its own vehicle. Apart from this is the indeterminate, which the treatise omits without explanation. This is explained in terms of lineage and station: external ordinary persons lack nirvāṇa, noble ones of the three vehicles determinately have it, and internal ordinary persons are indeterminate. Furthermore, this is spoken in terms of a single long period, not ultimate non-existence. 2. Distinction of causes of wholesome and evil conduct: this divides the three groups in terms of understanding and delusion. Namely, right view is the cause of wholesome conduct, and wrong view is the cause of evil conduct; the two views determinately give rise to the two conducts, hence termed determinate. Saying 'both are indeterminate': lacking correct wisdom to discern, yet not denying cause and effect, if guided they can ascend to purity, but if left alone they sink into baseness; hence they are called indeterminate. The indeterminate below can be known by following this, so the treatise does not explain them. 3. Distinction of causes of bad and good destinies: this is distinguished in terms of karmic conduct. 4. Distinction of causes of non-Buddhists and śrāvakas: this is divided in terms of station. Inverting the eightfold correct path is called the eightfold wrong path; non-Buddhists are determinate in the false station, while noble ones in the station of the correct determination for departing from birth are determinate, having already entered the path of seeing. The preceding three wholesome roots are called indeterminate. 5. Distinction of bodhisattvas: this is divided in terms of the gains and losses of those cultivating the Great Vehicle. Clinging to the heterodox is loss, namely the six hindrances; the noble path is gain, namely the six perfections and so forth.