大方廣佛華嚴經隨疏演義鈔 34.81

34.81

疏「今初十句」下，疏文分三：初依總別科釋、二先果後因釋、三當句對惑釋。今初。則十一段皆是所成之果，兼含料揀中第三意。初十為能成、下十為所成，從後倒牒十果。案次釋文，謂第一無過失三業，得第十一超勝尊貴果；第二不害三業，得第十能為饒益果；三成第九、四成第八、五成第七、六成第六、七成第五、八成第四、九成第二、十成第三，唯後二前却耳。亦可如次，猶涉境無染，故成眾慧；智為先導，成就法器。其中加字，已當釋文。如云無恚害以恚釋害，以涉境釋於無染，約體釋於清淨等。細尋歷然。

Regarding the commentary's text from "Now the first ten lines" onward, the commentary's text is divided into three parts: first, explanation according to general and specific divisions; second, explanation of fruit first and cause later; third, explanation correlating each line to defilements. Now, the first. Here the eleven sections are all accomplished fruits, concurrently containing the third meaning within the discernment. The first ten are what can accomplish, and the subsequent ten are what is accomplished, citing the ten fruits in reverse order from the end. Following the order to explain the text: the first, the three karmic actions free from faults, attains the eleventh fruit, transcendent and supremely venerable; the second, the three karmic actions of non-harming, attains the tenth fruit, ability to benefit; the third accomplishes the ninth; the fourth accomplishes the eighth; the fifth accomplishes the seventh; the sixth accomplishes the sixth; the seventh accomplishes the fifth; the eighth accomplishes the fourth; the ninth accomplishes the second; the tenth accomplishes the third—only the last two are transposed. It can also be according to the natural order: still, engaging with objects without defilement, one thereby accomplishes the varieties of wisdom; with wisdom as the precursor, one fulfills [the qualities of] a Dharma vessel. The added characters therein already serve to explain the text: for instance, using "wrath" to explain "harm" in "free from wrath and harm," using "engaging with objects" to explain "free from defilement," using "in terms of essence" to explain "purity," and so forth. If one examines it closely, it is distinctly clear.