大方廣佛華嚴經隨疏演義鈔 84.60

84.60

疏「今初，鬼對恒河」下，疏文有二：先總顯喻意、後「言餓鬼等」下，牒釋經文。十喻皆然。言「生分已盡為鬼」者，如鬼已捨，生人故。疏「即是業餘」者，三餘之義已見上文。然總相說，以無漏有分別業名為業餘。今未得無生、未得法界、未證真解脫，皆分別也。「行苦所遷」者，苦餘，即變易生死意生身，此約已入無餘者。今約未入無餘，已得有餘，餘苦依身，即苦行也。疏「空見為烏鷲」下，皆是煩惱餘。然煩惱餘通是無明住地，即是智障。智障有二：一所知之障，即以業障喻所知之障，故云蔽其眼故。二所知即障，故經云「智障甚盲冥，謂真俗別執。」今於有無作決定解，即真俗別執，故是知障。鳥歸虛空，故喻空見。獸依於地，故喻有見。不同《法華》鵄梟鵰鷲等喻界內煩惱。

In the commentary, "now first, the pretas facing the Gaṅgā" and so on: the commentary text has two parts: first, generally revealing the import of the simile, and then, from "concerning hungry ghosts and so on" onward, taking up and explaining the sūtra text. All ten similes are like this. As for "when the allotment of birth is exhausted, one becomes a ghost": just as, having abandoned [a state as] a ghost, one is born among humans. In the commentary, "that is, the residue of karma": the meaning of the three residues has already appeared in the text above. However, speaking in terms of general characteristics, taking uncontaminated karma that has conceptual discrimination as "the residue of karma". Now, not having attained the unborn, not having attained the dharmadhātu, and not having verified true liberation are all conceptual discrimination. "Driven by the suffering of conditioned formations" refers to the residue of suffering, namely, the mind-made body of inconceivable transformation saṃsāra; this is stated in terms of those who have already entered without residue. Now it is stated in terms of those who have not yet entered without residue but have attained with residue, where the residue of suffering depends upon the body; that is the suffering of conditioned formations. In the commentary, "regarding the view of emptiness as crows and vultures" and so forth: these are all residues of defilement. However, the residue of defilement is comprehensively the entrenchment of ignorance, which is the cognitive hindrance. The cognitive hindrance has two aspects: first, the hindrance of what is to be known, that is, using karmic hindrances to illustrate the hindrance of what is to be known, hence it says "because their eyes are obscured". Second, what is to be known is itself the hindrance; therefore, the sūtra says: "The cognitive hindrance is profoundly blind and dark, meaning distinct attachments to the real and the conventional." Now forming a definitive grasp regarding existence and non-existence is precisely the distinct attachment to the real and the conventional, and therefore it is the cognitive hindrance. Birds return to the empty sky, hence illustrating the view of emptiness. Beasts depend upon the ground, hence illustrating the view of existence. This is not like the owls, vultures, and eagles in the Lotus Sūtra, which illustrate defilements within the realm [of saṃsāra].