大方廣佛華嚴經隨疏演義鈔 60.3

60.3

疏「若直就」下，釋文，先順經，則先明觀，「要心攝善」是行。今論既通屬佛善，即佛善通於觀行，則前四善但明於觀，以前三善菩薩不行，其菩薩善先已行故。疏且分為二：「先觀不善」等者，此中總有四門：一障治分別，不善為所治故；二凡聖分別，天人為凡，三乘為聖；三大小分別，二乘為小故；四因果分別，菩薩為因，佛為果故。四重之中料揀五重十善，不善唯屬所治，是故別為一段。

Regarding the commentary’s [statement], “If one directly approaches…” downward, it interprets the text: First, following the sūtra, it first explains contemplation, while “resolving one's mind to integrate the wholesome” is practice. Now, since the treatise treats [these] universally as belonging to the wholesome of the Buddha, the Buddha's wholesome then pervades both contemplation and practice, whereas the preceding four types of wholesome merely explain contemplation, because the bodhisattva does not practice the first three types of wholesome, and the bodhisattva's wholesome has already been practiced previously. The commentary temporarily divides it into two: [Regarding] “first observing the unwholesome” and so forth, herein there are four gates in all: 1. The differentiation between obstacles and remedies, because the unwholesome is what is remedied; 2. The differentiation between ordinary beings and noble ones, devas and humans being ordinary, and the triyāna being noble; 3. The differentiation between the Mahāyāna and Hīnayāna, because the two vehicles are Hīnayāna; 4. The differentiation between cause and fruit, because the bodhisattva is the cause and the Buddha is the fruit. Within these four layers, it assesses the five layers of the ten wholesome [actions]; the unwholesome pertains solely to what is remedied, and is therefore treated as a separate section.