大方廣佛華嚴經隨疏演義鈔 50.18

50.18

疏「初之三句顯勝妙生」者，即前十度章中引《唯識》釋前三為增上生，道感大財體及眷屬故。其勝妙生，即增上生，名異義同。後三，決定勝道。疏「六正助無違」者，即經「業道不違業，業不違業道。」《俱舍．業品》云「俱得名尸羅一，妙行二，業三，律儀四，唯初表無表名別解脫五，業道六。」釋曰：此有六名，今此即當第六。彼論疏釋云「又此初念亦名業道，第六名也。本求戒思，今曰究竟依業暢義立業道名，謂戒前之思名之為業。初念戒體名之為道，思所履故。業家之道，故名業道。故初剎那名別解脫，初棄惡故。亦得名為別解脫律儀，能防非故。亦得名為根本業道，暢思起故。第二念等不名業道，非暢思故。名為後起，根本後故。」今疏全依《俱舍論》文，故不更引古來異釋。

Regarding the commentary's "The first three phrases show superior and marvelous rebirth": this means that in the previous chapter on the ten perfections, citing the Vijñaptimātratā explained the first three as superior rebirth (abhyudaya), because the path brings about great wealth, physical forms, and retinue. Superior and marvelous rebirth is indeed superior rebirth; the names differ but the meaning is the same. The latter three are the path of definitive excellence (niḥśreyasa). Regarding "Six: primary and auxiliary without contradiction": this is the sūtra's "Path of action does not contradict action, action does not contradict path of action." The Abhidharmakośa's Chapter on Action states: "All receive the names of: 1. morality (śīla), 2. good conduct, 3. action (karma), 4. restraint (saṃvara); only the initial manifest and unmanifest receive the name of: 5. prātimokṣa, 6. path of action (karmapatha)." Exegesis: There are six names, and this one corresponds to the sixth. The commentary on that treatise explains: "Furthermore, this initial thought-moment is also named karmapatha, the sixth name. The intention (cetanā) that originally sought the precepts is now termed finality, and based on the meaning of action proceeding unobstructed, the name karmapatha is established. This means that the intention prior to the precepts is called action (karma). The essence of the precepts at the initial moment is called path (patha), because it is trodden by intention. It is the path of action, hence it is named path of action. Therefore the initial kṣaṇa is called prātimokṣa, because it initially abandons evil. It may also be named prātimokṣa-saṃvara, because it can guard against wrong. It may also be named fundamental karmapatha, because it gives rise to unimpeded intention. The second thought-moment and subsequent ones are not called karmapatha, because they do not give rise to unimpeded intention. They are called subsequent arisings, because they are after the fundamental." Now this commentary fully relies on the text of the Abhidharmakośa, and therefore does not cite other ancient differing explanations.