大方廣佛華嚴經隨疏演義鈔 38.41

38.41

疏「此與六地取染淨」等者，彼經初二句全同，但彼皆云平等耳。經云「一切法無相故平等，無體故平等。」「想成」，即無體。三即無生故平等，謂諸入苦果虛妄分別為本，故無有生。知妄本真，即圓成性，故今經云「不可修」也。四即無成故平等，然成則非有。五即本來清淨故平等，所成果法無有真實即是實性，故清淨也。上二三句即無染分，四五二句即遣淨分。六即無戲論故平等，無戲論故即空。七即寂靜故平等，故今云無性，無性故寂靜。八九二喻，即當彼我非有相。彼有八喻，今但有二而成二義。然前六以無遣有，此二以有遣無。云我非有，但無法我，不壞於事。如幻事等，非無幻化，幻化非真耳。「十總離取捨出沒想」者，即今經無有分別。彼經云「有無不二故平等」，即雙遣有無，故無分別。而上疏云十總離取捨出沒想故者，取捨即論經別句。第六無取捨故平等，云出沒即是論釋。論云「六遣出沒故」。釋曰：出沒取捨，皆分別故。今既遣之，故無分別。然彼句當寂靜之後，前來未用，留此說之。即與論經前後不同，唯一句耳。亦由有此，故云多同。言染淨慢者，由彼五地觀苦集是染、滅道是淨，今深般若，故能治之。

Regarding the commentary's: "This, along with the sixth bhūmi's grasping of defilement and purity," and so forth, the first two lines of that sūtra are completely identical, except that they both say "sameness." The sūtra says: "Because all dharmas are without characteristics, they are equal; because they are without essence, they are equal." "Formed by conceptual thought" means being without essence. The third is "equal because of being unarisen," meaning that the various entrances and fruits of suffering take false discrimination as their root, and therefore there is no arising. Knowing delusion to be fundamentally true is the perfected nature (pariniṣpanna-svabhāva); hence the present sūtra says: "cannot be cultivated." The fourth is "equal because of being without formation"; however, formation is non-existent. The fifth is "equal because of being originally pure"; the resulting dharmas have no reality, which is the true nature itself, and are therefore pure. The above second and third lines constitute the unpolluted division; the fourth and fifth lines eliminate the pure division. The sixth is "equal because of being without prapañca"; being without prapañca means emptiness. The seventh is "equal because of quiescence"; hence it now says "without nature"; because it is without nature, it is quiescent. The eighth and ninth similes correspond to "self is not an existent characteristic" there. There, there are eight similes; here, there are only two, which establish two meanings. However, the previous six use non-existence to eliminate existence; these two use existence to eliminate non-existence. Saying "the self is not existent" merely means there is no dharma-self, without destroying phenomenal events. Just as in illusory events and the like, illusory transformations are not non-existent, yet illusory transformations are not real. "Tenth, generally departing from the thought of grasping and rejecting, emerging and sinking": this is the present sūtra's "without conceptual discrimination." That sūtra says: "Equal because existence and non-existence are non-dual," which eliminates both existence and non-existence; hence there is no discrimination. Yet the commentary above says "tenth, generally departing from the thought of grasping and rejecting, emerging and sinking": grasping and rejecting is a distinct line in the treatise sūtra (Vasubandhu's Daśabhūmika-śāstra). The sixth is "equal because of being without grasping and rejecting"; saying "emerging and sinking" is the treatise's commentary. The treatise says: "Because the sixth eliminates emerging and sinking." The explanation says: emerging and sinking, and grasping and rejecting, are all discriminations. Since they are now eliminated, there is no discrimination. However, that line falls after quiescence; not having been used earlier, it is reserved to be spoken here. Thus it differs in sequence from the treatise sūtra by only one line. It is also because of this that it is said to be "mostly identical." As for the "arrogance regarding defilement and purity": because on that fifth bhūmi one contemplates suffering and accumulation as defilement and cessation and the path as purity, now through profound prajñā one is able to remedy it.