大方廣佛華嚴經隨疏演義鈔 54.45

54.45

疏「此有三義」下，釋論。「一因離」者，三離之義，本地具足。今當略釋：因惑起業詺惑為因，攬因成行詺業為果，行體清淨故能對治。然惑有二：一麁、二細。犯亦有二：一麁、二細，細即誤犯、麁即故犯。由麁煩惱起於故犯，由細煩惱起於誤犯。今無細惑，故不起誤，何況故耶？此之三義，即同《十住毘婆沙論》。

In the commentary, “Here there are three meanings” introduces the explanation of the treatise. Regarding “first, separation from the cause”: the meaning of the three separations is fully present in this very stage. Now it should be briefly explained: relying on afflictions to produce karma is called the afflictions being the cause; assembling the cause to bring about deeds is called karma being the fruit; and the essence of practice being pure enables the counteracting [of both]. However, afflictions are of two kinds: first, coarse; second, subtle. Transgressions are also of two kinds: first, coarse; second, subtle. Subtle refers to unintended transgressions; coarse refers to intentional transgressions. Coarse afflictions give rise to intentional transgressions; subtle afflictions give rise to unintended transgressions. Now, because subtle afflictions are absent, even unintended ones do not arise, much less intentional ones. These three meanings are identical to the Daśabhūmika-vibhāṣā.