大方廣佛華嚴經隨疏演義鈔 78.21

78.21

疏「既人天凡聖」等者，一一生眾中有天，一一佛前即聖。聖天見我屏過，人見我顯過，故為慚愧。此一段疏用一段經，而有二意：一以遍對翻無慚愧；二從「由遍運意」下，亦以遍對翻第四縱恣三業。疏「兼顯妄計我人」等者，觀罪性空正破妄計，而言兼顯者，以此有二意故。一兼顯所治故，下三事皆是所治，次下一一皆有能治，謂勝義空破妄計我人顯非斷常，破撥無因果；對十方佛，翻外遇惡緣。二者觀空，正破橫計我人，今加後二，故云兼也。唯一性空破於三過。

Regarding the Commentary's stating, "Since both humans and devas, worldlings and nobles..." and so forth: among each and every group of living beings there are devas; before each and every buddha, there are the nobles. The noble ones and devas see my concealed faults, and humans see my manifest faults; therefore, there is shame and remorse. This section of the commentary utilizes a section of the sūtra and has two meanings: first, using universal facing to overturn shamelessness and lack of remorse; second, from "due to the universal mobilization of intention" onward, it also uses universal facing to overturn the fourth [mind of] unrestrained indulgence in the three karmas. Regarding the Commentary's stating, "Simultaneously reveals the erroneous conception of self and person" and so forth: contemplating the emptiness of the nature of sin directly demolishes erroneous conceptions; yet stating that it "simultaneously reveals" them is because there are two meanings here. First, it simultaneously reveals that which is to be cured: the following three matters are all what is cured, and each of the following in turn has that which cures—namely, ultimate emptiness destroys the erroneous conception of self and person, revealing the absence of nihilism and permanence, and demolishing the repudiation of cause and effect; facing the buddhas of the ten directions overturns externally encountering evil conditions. Second, contemplating emptiness directly destroys the arbitrary imputation of a self and person; now the latter two are added, and therefore it is called "simultaneous." The single emptiness of nature alone demolishes the three faults.