大方廣佛華嚴經隨疏演義鈔 35.24

35.24

疏「若爾初地豈得灌頂」下，辨非。文有五段：初正以其所引，難其所立。但難其一，餘九例知。謂既十地中方得灌頂，縱是初地，豈得灌頂？二「若云展轉」下，假設彼救，反以成立。三「若許從信」下，假縱彼救，結破彼立。四「下文自有」下，廣引文證，顯彼立非。「孟浪」者，出《莊子》，已見〈華藏品〉。五「下發心品」下，例破後文所立非理，以彼下文亦判彼品為初地發心故。此既不立，彼居然非。

In the commentary, from "If so, how could the first bhūmi obtain consecration?" below, distinguishes the errors. The text has five sections: first, directly using what he cited to challenge his proposition. Challenging only this one, the remaining nine are known by analogy. That is, since consecration is only attained in the tenth bhūmi, even if it were the first bhūmi, how could it obtain consecration? Second, from "If he says that progressing gradually…" below, provisionally posits his defense and reverses it to establish [the critique]. Third, from "If one grants that proceeding from faith…" below, provisionally concedes his defense and concludes by refuting his proposition. Fourth, from "The text below itself has…" below, extensively cites textual evidence to show that his proposition is mistaken. "Rash" comes from the Zhuangzi, already seen in the "Chapter on the Flower Treasury". Fifth, from "The Chapter on Arousing the Mind below…" below, refutes by analogy that his subsequent proposition is unreasonable, because his subsequent text also classifies that chapter as the arousing of the mind of the first bhūmi. Since this [one] is not established, that [one] is certainly mistaken.