大方廣佛華嚴經隨疏演義鈔 58.3

58.3

There are separately eight kinds of faults (or surpassing conditions). The text of the Commentary has three parts: first, dividing the specific from the general; second, from "Fault of entering the stage" onward, explaining each specifically; third, generally concluding their non-similarity. In the second part, the first seven are one's own level, and the last one is superior progression. In "1. Fault of entering the stage," it first cites the Treatise, and then from "Yogācāra" onward, cites proof. "Noble nature free from arising" is the meaning of supramundane. From "Just as worldly people..." onward: the above is the Treatise text; from here onward is the Commentary's explanation. That which is realized is tathatā; hence the Mahāyānasaṃgraha says: "Tathatā is the home; accordant realization is birth." The former is in terms of entering the stage; this is in terms of entering realization. Below, it cites the Liang Translation of the Saṃgraha to show that birth into the family is also superior. Regarding the Commentary's: "Child's similar dharma: because Mahāyāna practice is born": the above is the Treatise text. From "Meaning, great practice..." onward, the Commentary explains "great practice," which is the practice assisting the path. Regarding the Commentary's: "Fault of the path": the sūtra has two clauses: the first clause distinguishes it from before the grounds; the lower clause clarifies that it is on the grounds. The distinction by analogy is clear. Citing the Liang translation of the Saṃgraha, taking life and so forth are worldly paths, "path" being the cause. The Treatise says: "Fourth, fault of the path: because it is not gathered by the worldly path, but gathered by the supramundane path; because it is a dharma similar to the path of different births [destinies]": "not gathered by the worldly" is the first clause; "gathered by the supramundane" is the lower clause. "A dharma similar to the path of different births" is an analogy: meaning the human destiny differs from the three evil paths. In the Commentary, the meaning of the analogy text is already distinct and clear. Fifth, "fault of the dharma-essence": from the beginning down to "one's own affairs" is all Treatise text. The Treatise below says: "dharma similar to one's own body." From "If without great compassion..." onward, the Commentary explains the Treatise's intent, the meaning of which is already clear. Sixth, the Treatise says: "Sixth, fault of the place: because of not relinquishing the expedient means in the world, and abiding skillfully without defilement." "Dharma similar to the place": harmonizing this with the Commentary, it can be understood. Seventh, "fault of action": the Treatise says: "Because it is a dharma similar to the life of noble knowledge that accords with emptiness." Eighth, "fault of definite certainty": a vast mind that is firm is called "definite certainty." The Treatise says: "Because the lineage of the Buddha is uninterrupted, ultimately the path of nirvāṇa, a dharma similar to accomplishment." Harmonizing this in the Commentary with reference to the sūtra, the text can be entirely understood.