大方廣佛華嚴經隨疏演義鈔 70.36

70.36

第二釋煩惱稠林。「攝為三種事」者，一即遠入相、二難知相、三染相。「一遠入」者，明分齊深，至於有頂故。「四住」，揀於無始無明。現惑，揀種故。彈古云「下至金剛自約種說」，遠公見偈云「禪定境排仍退轉，金剛道滅方畢竟。」便釋有頂云：「謂至十地金剛頂故。」今彈云：彼頌隨眠稠林約俱生種，何得證此？

Second, explaining the dense forest of afflictions. Regarding 'subsumed into three kinds of matters': the first is the characteristic of far entry; the second is the characteristic of being difficult to comprehend; and the third is the characteristic of defilement. Regarding 'The first, far entry': clarifying that the scope is deep, reaching up to the Peak of Existence. 'The four abodes' excludes beginningless avidyā. Manifest afflictions excludes seeds. Rebutting the ancient [view] that 'descending to the vajra[-like path] is spoken from the perspective of seeds': Master Yuan, seeing the verse, 'Repelled by the realm of dhyāna-concentration, one still falls back; / Only when eliminated by the vajra-path is it ultimate,' thereupon explained the Peak of Existence by saying: 'Meaning reaching the vajra-summit of the tenth bhūmi.' Now I rebut it: that verse's dense forest of latencies (anuśaya) is from the perspective of innate seeds; how could it substantiate this?