大方廣佛華嚴經隨疏演義鈔 59.67

59.67

疏「三果行」，中二：先略釋文、後「麁中成殺」下明具緣成殺。於中三：初依本論正釋、二「然雜集」下引他論會通、三「又境相」下指廣在餘。今初，「四行」等者，思即意業，是行體故。言「揀錯誤」者，兩境歷然，謂之錯。一境易奪，謂之誤。謂如二人並立，本欲殺東人，刃及西人，即名為錯。本欲殺張人，王人來替，或居闇處、或不審實，作張人殺，名之為誤。本斫非情及欲殺畜，錯誤害人，亦不成業。

Regarding the Commentary's "Third, fruitional action": within this, there are two parts—first, a brief explanation of the text; second, from "In the coarse, killing is constituted" below, clarifying the constitution of killing when conditions are complete. Within this, there are three parts: first, the correct explanation based on the primary treatise; second, from "However, the Abhidharmasamuccaya" below, citing another treatise to harmonize them; third, from "Moreover, the objective conditions" below, pointing to the extensive treatment elsewhere. In the first part, "Four actions" and so on means volition (cetanā), which is mental action, because it is the substance of the action. Regarding "differentiating mistakes and errors": two objects clearly distinct is called a mistake (cuo). One object being substituted or altered is called an error (wu). That is, for example, two people standing side by side: originally intending to kill the person on the east, the blade strikes the person on the west—this is called a mistake. Originally intending to kill person Zhang, but person Wang comes to replace him, or being in a dark place, or not examining accurately, one kills him mistaking him for person Zhang—this is called an error. If one originally intended to chop an insentient object or kill an animal, but mistakenly or erroneously harms a human, it also does not constitute the karmic path.