大方廣佛華嚴經隨疏演義鈔 7.52

7.52

疏「大般若」下，第二明五性為了，成前三乘，則顯一性一乘皆非了也。於中總五段引經，而三論附出，即分為五：一引《般若》說有五性，雖無第五，前四既有，無性必然。前三可知。第四云「雖未已入正性離生」者，謂不定性人未入見道，則容不定；若入見道，則名正定聚，不容不定。如入聲聞見道，終無迴心作菩薩人。言離生者，見惑過患，如生食在腹。若入見道，能離彼生，故云離生，至下更釋。

Regarding the commentary's "The Mahāprajñāpāramitā" onward: this is the second, clarifying that the five natures are definitive, establishing the preceding three vehicles, and thus revealing that the single nature and the one vehicle are both non-definitive. Within it, there are five passages quoting sūtras in total, with three treatises appended, divided into five: First, quoting the Prajñāpāramitā which says there are five natures: although it lacks the fifth, since the previous four exist, having no nature is inevitable. The first three are understandable. The fourth says, "Although not yet having entered the right determination of transcending rebirth (samyaktvaniyāma)": this means that if a person of indeterminate nature has not yet entered the path of seeing (darśanamārga), then they can be indeterminate; if they have entered the path of seeing, they are called the group of right determination, and cannot be indeterminate. For instance, having entered the śrāvaka path of seeing, there is never anyone who turns their mind to become a bodhisattva. As for "transcending rebirth," the faults of the afflictions of view are like uncooked food in the belly. If one enters the path of seeing, one can transcend that rebirth; hence it is called transcending rebirth, which will be further explained below.