大方廣佛華嚴經隨疏演義鈔 71.26

71.26

疏「五地處等者」，五即就前第三約位明處以辨隨逐。言「九地中六入處」者，以論經云「地入隨順不隨順相」，論釋云「九地中六入處煩惱身隨逐故。」釋曰：身即體也。「然九地」下，是疏釋論。對二有頂，存二九地。二約善慧九地中，就所知障種，十地猶有等覺二愚，從入初地來，地地雙斷故。於九地已斷十八，故云此地分有斷除。次引金剛方畢竟，雙證上二。金剛方畢，明十地猶有。既言方畢，明九已有除。又約煩惱障種，金剛頓斷，亦成於經地地之中皆有成就義。

Regarding the commentary's phrase "Fifth, the loci of the grounds, and so forth": the fifth discerns pursuing and adhering based on the previous third [heading], clarifying the locus in terms of stages. Regarding "the six sense bases within the nine grounds": because the treatise's sūtra text says "the characteristic of compliance and non-compliance of the grounds and entries," the treatise explains: "Because within the nine grounds, the body of defilements of the six sense bases pursues and adheres." The explanation states: "body" (kāya) means entity. Below "However, the nine grounds...", it is the commentary explaining the treatise. In contrast to the two pinnacles of existence, two sets of nine grounds are preserved. Second, in terms of the nine grounds up to Good Intelligence (sādhumatī): regarding the seeds of the cognitive obscurations (jñeyāvaraṇa), the tenth stage still has the two kinds of ignorance of equal awakening; since entering the first stage, each stage severs two successively. In the nine grounds eighteen have already been severed; hence it says that this stage has partial severance. Next, it quotes "only completed in the vajra" to doubly verify the two above. "Only completed in the vajra" clarifies that the tenth stage still possesses them. Since it says "only then completed," it clarifies that the nine [grounds] have already had some removed. Furthermore, in terms of the seeds of the afflictive obscurations (kleśāvaraṇa), they are severed simultaneously at the vajra[-like samādhi], which also establishes the sūtra's meaning that in each and every stage they are fully possessed.