大方廣佛華嚴經隨疏演義鈔 63.50

63.50

疏「論云勝慢」下，此釋分名。然論具云「勝慢對治者，謂十平等深淨心，同念不退轉心故。前已說解法慢對治，今此地中說身淨分別慢對治。」釋曰：上皆論文。疏已分釋，先正釋名、後「前地」下對前揀濫。前中，具分二慢，疏即後總句。「順如與如同一念」者，總句。經云「隨順真如故。何法同如？即十平等。」然十平等已是隨如，何故名同？由取勝相則不順如，今若順如則不取勝相，故為能治。

As for the Commentary from "The treatise says 'superior conceit'" onward: this explains the name of the division. The treatise states in full: "As for the antidote to superior conceit, it refers to the ten equal, deeply purified minds, because of the mind of non-retrogression in identical mindfulness. Previously, the antidote to the conceit regarding the understanding of phenomena was explained; now in this stage, the antidote to the conceptual conceit regarding bodily purity is explained." To explain: the above are all textual passages of the treatise. The Commentary has already explained them in sections: first, properly explaining the name; second, from "the preceding stage" onward, differentiating and precluding conflation with the preceding. In the former, two conceits are distinguished in full; the Commentary takes the subsequent summarizing phrase. "According with tathatā and identical in a single thought with tathatā" is the summarizing phrase. The sūtra says: "Because of according with tathatā. What phenomena are identical to tathatā? Namely, the ten equalities." However, the ten equalities already accord with tathatā; why are they called identical? Because if one grasps superior characteristics, one does not accord with tathatā; now if one accords with tathatā, one does not grasp superior characteristics, and therefore it serves as the antidote.