大方廣佛華嚴經隨疏演義鈔 60.55

60.55

疏「若准涅槃」下，欲會論經。先引《涅槃》「愛見羅剎皆乞浮囊」，義如前引。「迴文不盡」，正會論文。若盡，應云水中愛見羅剎故，於中執取，正於水即果流，故疏配蘊窟。疏「求欲等樂著」者，此是論文。初求五欲，得己樂著。眾生處處著，故有等言。疏「受用事時中我慢大慢憍慢」者，多恃才能，云受用事。大慢等，即三地有文。我慢，於等自大，故云大慢。於上不恭，說為憍慢。自高𣣋物，總顯慢義。而云「原阜」者，《爾雅》云「高平曰陸，大陸曰阜。」

Regarding the Commentary's statement "If based on the Nirvāṇa[-sūtra]" below: it wishes to harmonize the treatise and the sūtra. It first cites the Nirvāṇa[-sūtra]: "The rākṣasas of craving and view all beg for the floating raft," the meaning of which is as cited earlier. "The inverted text is incomplete" directly harmonizes with the text of the treatise. If complete, it should say that because of the rākṣasas of craving and view within the water, one clings within it; directly in the water is the stream of retribution, so the Commentary matches it to the cavern of the aggregates. Regarding the Commentary's statement "seeking desires and so on, taking joy in and clinging to them": this is the text of the treatise. First one seeks the five desires, and having obtained them, takes joy in and clings to them. Sentient beings cling everywhere, so it says "and so on." Regarding the Commentary's statement "in the midst of experiencing things: self-conceit, great conceit, and arrogant conceit": mostly relying on talents and abilities is called "experiencing things." Great conceit and the others have text in the Third Ground. Self-conceit means being self-aggrandizing toward equals, hence called great conceit. Being disrespectful toward superiors is called arrogant conceit. Elevating oneself and deprecating others generally shows the meaning of conceit. As for saying "mounds and hills": the Erya says, "High and level is called lu (land); large lu is called fu (mound)."