大方廣佛華嚴經隨疏演義鈔 55.25

55.25

疏「劣解之人通凡小等」者。經言「劣解」，論經云「樂小法者」，故疏合舉。凡即地前，小謂小乘等，等取權教菩薩。此中無小，何以揀之？謂此會中亦有小心之眾生故。亦可不欲廣被，即名為小。此雖揀之，激令起心，即為所被。疏「多生疑」下，牒經解釋。「正行已下至善法故」，皆是論文。然疑從二境上生，既滯二途，故無詣理真正之行。惑謂迷惑，一向不了，故能不信，由此故能破壞善法、遠離善法。遠公亦將後二句論，別結疑惑二種之過，由有疑故破壞善法，由有惑故遠離善法。亦有理在。但論二句共一故字，則以通結疑惑二字。疏「此明現損」，是疏結前生後。言「於長夜」者，生死昏寢，事等於夜。輪轉無際，名之為長。破法不信，墜三惡道，故受衰惱。

In the commentary, “People of inferior understanding extends to worldlings, followers of the Small [Vehicle], and so forth”: The sūtra says “inferior understanding,” and the sūtra of the treatise says “those who delight in small dharmas”; therefore the commentary cites both together. “Worldlings” refers to those prior to the stages; “Small” refers to the Small Vehicle; “and so forth” includes bodhisattvas of the provisional teachings. There is no Small [Vehicle] in this assembly; why exclude them? Because in this assembly there are also sentient beings of small mind. Alternatively, not desiring broad outreach is called “small.” Although they are excluded here, stirring them to arouse their minds makes them those who are reached. In the commentary, from “mostly giving rise to doubt” downward, it cites the sūtra and explains it. “From 'correct practice' downward through 'good dharmas'” are all words from the treatise. Now, doubt arises from two objects; since one is stalled at the two paths, there is no genuine practice that reaches principle. “Delusion” means bewilderment, completely lacking comprehension, and therefore being capable of disbelief; on this basis, one can destroy good dharmas and stay far removed from good dharmas. Master Yuan also took the latter two sentences of the treatise to separately conclude the faults of the two kinds, doubt and delusion: because of having doubt, one destroys good dharmas; because of having delusion, one stays far removed from good dharmas. This also has its rationale. But since the two sentences of the treatise share a single word “because,” it serves to conclude both words, doubt and delusion, together. In the commentary, “This clarifies present harm” is the commentary concluding the preceding and introducing what follows. As for “in the long night,” the stupor and sleep of saṃsāra is identical in its circumstances to night. Cycling without end is called “long.” Destroying the Dharma and not believing, one falls into the three evil destinies and therefore suffers decline and distress.