大方廣佛華嚴經隨疏演義鈔 58.3

58.3

別有八種過，疏文有三：初依總開別、二「入位過」下隨別解釋、三總結不相似。二中、前七自分、後一勝進。「一入位過」中，先舉論、後「瑜伽」下引證。「正性離生」，是出世義。「謂如世人」下，上即論文，此下疏釋，所證即是真如，故《攝論》云「真如為家，契會為生。」前約入位，此約入證。下引梁論，明生家亦勝。疏「子相似法大乘行生故」者，上即論文。「謂大行」下，疏釋大行，即助道行也。疏「道過」，經有二句：前一句揀異地前、下句明是地上。喻揀可知。引梁論，殺生等即世間道，道即因故。論云「四者道過，世間道不攝，出世間道攝故，異生道相似法故」者，謂世間不攝是初句，出世間攝故是下句。異生道相似法者喻，謂人道異於三惡之道。疏中喻文義已分明。五法體過，初至「自事」皆是論文。論下云「自身體相似法」。從「若無大悲」下，疏釋論意，義已明顯。六論云「六者處過，不捨世間方便，不染善巧住故。」處相似法，會疏可知。七業過，論云「順空聖智生命相似法故」。八「畢定過」者，大心堅固名為畢定。論云「佛種不斷，究竟涅槃道，成就相似法故。」會疏就經，文並可知。

There are separately eight kinds of faults (or surpassing conditions). The text of the Commentary has three parts: first, dividing the specific from the general; second, from "Fault of entering the stage" onward, explaining each specifically; third, generally concluding their non-similarity. In the second part, the first seven are one's own level, and the last one is superior progression. In "1. Fault of entering the stage," it first cites the Treatise, and then from "Yogācāra" onward, cites proof. "Noble nature free from arising" is the meaning of supramundane. From "Just as worldly people..." onward: the above is the Treatise text; from here onward is the Commentary's explanation. That which is realized is tathatā; hence the Mahāyānasaṃgraha says: "Tathatā is the home; accordant realization is birth." The former is in terms of entering the stage; this is in terms of entering realization. Below, it cites the Liang Translation of the Saṃgraha to show that birth into the family is also superior. Regarding the Commentary's: "Child's similar dharma: because Mahāyāna practice is born": the above is the Treatise text. From "Meaning, great practice..." onward, the Commentary explains "great practice," which is the practice assisting the path. Regarding the Commentary's: "Fault of the path": the sūtra has two clauses: the first clause distinguishes it from before the grounds; the lower clause clarifies that it is on the grounds. The distinction by analogy is clear. Citing the Liang translation of the Saṃgraha, taking life and so forth are worldly paths, "path" being the cause. The Treatise says: "Fourth, fault of the path: because it is not gathered by the worldly path, but gathered by the supramundane path; because it is a dharma similar to the path of different births [destinies]": "not gathered by the worldly" is the first clause; "gathered by the supramundane" is the lower clause. "A dharma similar to the path of different births" is an analogy: meaning the human destiny differs from the three evil paths. In the Commentary, the meaning of the analogy text is already distinct and clear. Fifth, "fault of the dharma-essence": from the beginning down to "one's own affairs" is all Treatise text. The Treatise below says: "dharma similar to one's own body." From "If without great compassion..." onward, the Commentary explains the Treatise's intent, the meaning of which is already clear. Sixth, the Treatise says: "Sixth, fault of the place: because of not relinquishing the expedient means in the world, and abiding skillfully without defilement." "Dharma similar to the place": harmonizing this with the Commentary, it can be understood. Seventh, "fault of action": the Treatise says: "Because it is a dharma similar to the life of noble knowledge that accords with emptiness." Eighth, "fault of definite certainty": a vast mind that is firm is called "definite certainty." The Treatise says: "Because the lineage of the Buddha is uninterrupted, ultimately the path of nirvāṇa, a dharma similar to accomplishment." Harmonizing this in the Commentary with reference to the sūtra, the text can be entirely understood.