大方廣佛華嚴經隨疏演義鈔 58.45

58.45

疏「由嫉他身」下，釋經恒造諸趣受生因緣。然論經無慳，而云常懷嫉妬而作後身生處因緣。論釋云「妬者於身起邪行故，嫉者嫉於資財等，是故生生之處墮卑賤中，形貌鄙陋資生不足。」釋曰：今但以慳對嫉、以嫉對妬，配屬分明。然嫉與妬有通有局。若《玉篇》云「忌賢曰嫉，忌色曰妬。」忌色即是身過。今嫉於財，却參慳義，故案經釋。然論釋意，此二招於別報，故經云後身生處因緣。今言諸趣受生因緣，言含總報。

Regarding the Commentary's statement: 'Due to envying another's body...' and so forth: this explains the sūtra's 'constantly creating causes and conditions for rebirth in the various destinies.' However, the sūtra text of the Śāstra does not have 'stinginess,' but says 'constantly harboring jealousy and envy, thereby acting as the causes and conditions for the place of rebirth in a future body.' The Śāstra's commentary explains: 'Envy is giving rise to wrong conduct toward the body; jealousy is being jealous of wealth and property, etc. Therefore, wherever one is born from life to life, one falls into lowliness and base conditions, with an ugly appearance and insufficient means of living.' Explanation: Now we merely match stinginess with jealousy, and jealousy with envy, making the distribution clear. However, jealousy and envy have general and specific meanings. As the Yupian says: 'Envy of virtue is called jī; envy of physical beauty is called dù.' Envy of physical beauty is indeed a fault concerning the body. Here, jealousy regarding wealth touches upon the meaning of stinginess, so it is explained according to the sūtra. However, according to the Śāstra's commentary, these two incur specific retribution, which is why the sūtra says 'causes and conditions for the place of rebirth in a future body.' Now, saying 'causes and conditions for rebirth in the various destinies' implicitly contains total retribution.