大方廣佛華嚴經隨疏演義鈔 84.57

84.57

疏「此段亦同法華自釋」等者，亦〈信解品〉。言「自釋不喜樂」者，彼前文心不喜樂，後便云「何以故」等。如疏意云：世尊昔說聲聞有究竟極果，我今已證，故菩薩法非我所學，故不樂也。既已得證即住自乘，故雖上根身子樂十力等，而復自嗟我無此物。疏「一道」者，即釋經「成就聲聞道」。言「見修等」者，等取方便及無學也。言「斷惑集」者，集即集諦，通於業惑。「菩薩無住」等者，等取教道證道、一道二道乃至無量道。而教證等名二乘亦有，特與異者，即無住道。若約其義，教證亦殊，故云等也。

Regarding the Commentary's phrase 'this passage is also identical to the self-explanation in the Lotus Sūtra' and so forth: this is also from the Chapter on Faith and Understanding. As for 'self-explanation of not rejoicing', in that preceding passage their minds found no delight, and later they said 'Why is this so?' and so forth. As the Commentary means: the World-Honoured One in the past expounded that the śrāvaka has an ultimate, supreme fruit, which I have now realized; therefore the bodhisattva dharma is not what I study, and thus I find no joy in it. Having already attained realization, they abide in their own vehicle; thus, even though the superior-rooted Śāriputra took delight in the ten powers and so forth, he still sighed over himself, 'I lack these things.' The Commentary's phrase 'the single path' explains the sūtra's 'accomplishing the śrāvaka path'. 'Seeing, cultivation, and so forth' includes upāya and the stage of non-learning. 'Severing the accumulation of afflictions': 'accumulation' refers to the truth of the origination of suffering (samudaya-satya), which applies to both karma and afflictions. 'The bodhisattva's non-abiding' and so forth includes the path of teaching, the path of realization, the single path, two paths, up to immeasurable paths. While the names 'path of teaching' and 'path of realization' also exist in the two vehicles, what uniquely distinguishes [the bodhisattva] is the non-abiding path. In terms of meaning, teaching and realization also differ, hence the text says 'and so forth'.