大方廣佛華嚴經隨疏演義鈔 29.20

29.20

疏「謂三事難得故」下，疏釋上偈，即影公意。彼疏云「難得故非有邊，難得故非無邊。」言猶難見，故取意釋。夫言難得，非全不得；若全不得，一向無邊。今有得者，得則有邊。以難得故則無邊耳。此亦約一人而說。若總望一切，難有其邊。疏「業寄於集」者，設修善業，有漏心修，是寄於集。因盡報謝，故云還亡。無漏心修，是寄於道，道符於理，直趣菩提故。疏「二十五有各一分」者，頌云「四洲四惡趣，梵王六欲天，無想五那含，四空并四禪。」廣如《涅槃》十四。

Regarding the commentary's "because the three matters are difficult to obtain..." onward, the commentary explains the verse above, which is the idea of Master Dao[ying]. His commentary says: "Because they are difficult to obtain, it is not bounded; because they are difficult to obtain, it is not boundless." The wording is still difficult to discern, so its intent is adopted for explanation. Now, saying they are "difficult to obtain" does not mean they are entirely unobtainable; if entirely unobtainable, it would be unequivocally boundless. Now there are those who obtain them: when obtained, then it is bounded. Because they are difficult to obtain, it is boundless. This is also spoken in terms of a single person; if considered comprehensively with regard to all [beings], it would be difficult for it to have a bound. As for the commentary's "karma being lodged within origination": even if one cultivates wholesome karma, if cultivated with an outflow-tainted mind, it is lodged within origination; when the cause is exhausted, retribution declines, and hence it says it "returns to nothingness." If cultivated with an outflow-free mind, it is lodged within the path; because the path accords with principle, it proceeds directly toward bodhi. As for the commentary's "a fraction each in the twenty-five states of existence": a verse says, "The four continents, the four evil destinies, the Brahma-kings, the six desire heavens, the non-conceptual [heaven], the five [heavens of] anāgāmins, the four formless realms, and the four dhyānas." This is fully set forth in fascicle fourteen of the Nirvāṇa [Sūtra].