大方廣佛華嚴經隨疏演義鈔 50.9

50.9

疏「雖是女人」下，亦是《涅槃》第九經末。前廣說女人之過竟，便云「善男子！以是義故，諸善男子善女人等，聽是大乘大般涅槃經，常應呵責女人之相，求於男子。何以故？是大乘經典有丈夫相，所謂佛性。若人不知是佛性者，則無男相。所以者何？不能自知有佛性故。若有不能知佛性者，我說是等名為女人。若能自知有佛性者，我說是人為丈夫相。若有女人能知自身定有佛性，當知是等即是男子。」釋曰：此文證宗五性者都非丈夫。若具四德，不揀男女即丈夫矣。疏「然七丈夫總有多說」者，疏出其五。一依《瑜伽》，七丈夫即八異熟中除財位果，以屬外故。八異熟義，即當《瑜伽》第三十六，此〈迴向〉初已具引竟，〈淨行品〉中亦以略出。疏「依小乘七賢聖」者，如《俱舍．賢聖品》。〈離世間〉亦出七善知，如〈梵行品〉已引。

Regarding the commentary's "Although one is a woman..." and below, this is also from the end of fascicle 9 of the Nirvāṇa [Sūtra]. After having previously expounded the faults of women in detail, it states: "Good man, for this reason, all good men and good women who listen to this Mahāyāna Mahāparinirvāṇa Sūtra should always reproach the female characteristic and seek to become male. Why? This Mahāyāna scripture possesses the characteristics of a real person (puruṣa), namely, the Buddha-nature. If a person does not know this Buddha-nature, they do not possess the male characteristics. Why? Because they cannot know themselves that they have the Buddha-nature. If there is someone who cannot know the Buddha-nature, I say that such persons are called women. If someone can know themselves that they have the Buddha-nature, I say that this person possesses the characteristics of a real person. If there is a woman who can know that her own body definitely has the Buddha-nature, you should know that such a person is indeed a man." Explanation: This passage proves that those who uphold the doctrine of the five natures are not real persons at all. If one is endowed with the four virtues, without distinguishing between man and woman, one is indeed a real person. Regarding the commentary's "However, there are generally many explanations of the seven real persons," the commentary sets forth five of them. First, relying on the Yogācārabhūmi, the seven real persons are the eight ripenings excluding the fruit of wealth and status, because it belongs to the external. The meaning of the eight ripenings corresponds to fascicle 36 of the Yogācārabhūmi; this was already fully cited at the beginning of this "Transference" [chapter], and was also briefly presented in the "Pure Practice" chapter. Regarding the commentary's "Relying on the seven sages and saints of the Hīnayāna," it is as in the "Chapter on the Sages and Saints" of the Abhidharmakośa. The "Transcending the World" [chapter] also presents the seven good cognitions, as already cited in the "Brahmacārya" chapter.