大方廣佛華嚴經隨疏演義鈔 57.27

57.27

疏「二釋名」下，疏文分四：初一正釋。二「以上請分」下，通違妨。論云「初地所攝有八分，說分屬初。」那言通十？故為此通。疏「又初地」下，三通展轉難。謂有問云：既言初受總名，何以更立校量勝分？故為此通。四「又論家」下，總相會釋。餘如品初。疏「此有三義，一得位」等者，諸解雖眾，《唯識》委具，故先引之。謂既斷異生之性，便獲聖人之性。「以成聖位」下，二揀異二乘。二揀唯證生空，三揀唯能自利，對於二空故云具證。然準《攝論》，二利亦云初得，則以初冠下，三皆初得。疏「此唯依第三成行義說」者，於自利中亦攝初二，在文不顯，故云一義。疏「出世間心即是聖位」者，亦含二空，故能出世。亦以文不顯，故屬一義耳。

Regarding the Commentary's text from 'Second, explaining the name' downwards, the Commentary's text is divided into four parts: first, directly explaining. Second, from 'Because the above request section' downwards, resolving a contradiction and objection. The treatise states: 'That which is subsumed by the first ground has eight divisions; the section on the explanation belongs to the first.' How then can it be said to permeate all ten? Therefore, he provides this reconciliation. In the Commentary, 'Furthermore, the first ground' downwards is third, resolving an interrelated objection. That is, someone asks: Since it is said that the first receives the general name, why further establish the comparative excellence division? Therefore, he provides this reconciliation. Fourth, from 'Furthermore, the author of the treatise' downwards, a general reconciliation and explanation. The rest is as at the beginning of the chapter. In the Commentary, 'This has three meanings: first, obtaining the stage,' etc.: although explanations are numerous, the Vijñaptimātratāsiddhi provides it comprehensively, so it is cited first. It means that once the nature of an ordinary worldling is severed, one immediately obtains the nature of a noble person. From 'To accomplish the noble stage' downwards is second, distinguishing it from the two vehicles. Second, it excludes only realizing the emptiness of persons; third, it excludes only being capable of self-benefit; facing the two emptinesses, it says 'completely realizes.' Yet in accord with the Mahāyānasaṃgraha, the two benefits are also said to be 'first obtained'; thus, with 'first' heading the subsequent text, all three are first obtained. In the Commentary, 'This is explained solely relying on the third meaning of accomplishing practice': within self-benefit, it also subsumes the first two; because this is not apparent in the text, it is called 'one meaning.' In the Commentary, 'the supramundane mind is itself the noble stage': it also contains the two emptinesses, and thus is capable of transcending the world. Also, because it is not apparent in the text, it belongs to just one meaning.