大方廣佛華嚴經搜玄分齊通智方軌 3.38

3.38

十無所有盡觀，依論名隨順有盡觀。三門同上。初所治者，此局心惑。亦可通諸使，俗諦通攝故。為執因緣，但有應俗相，自體空義不現在前，故是障也。何者？但因緣生法，即自體空，理不自住，順成俗諦。成俗諦果時，仍以不同因緣。以此義求，有不偏增。若迷謂唯有俗者，故是過失，即法我我所見。二所依觀門者，三義同上，生縛意趣有異，後自分別。諸緣生法，不起即已，起即雙現，如彼渴鹿見陽焰水乾濕並彰，又如鏡像染淨雙現。此是正理。問：其所現空，為是真諦？為是俗諦？又此觀法與前緣生及以生縛，云何取別？答：因緣及縛唯成順有，今第十觀空有俱順。又此空有並是俗諦。汎明真俗此有多義：一體相相對、二空有相對。如此分真俗，其義非一。若空有分真俗，有則為俗、空即為真，即證智所知。若體相相對，空有可以相論故。若約此義，俗諦通空有，此空是自體空，非事空也。故論云「是心真如相，能示摩訶衍體。」故知雖是真如，得名俗相，不是體也。此即空有同為一相，以緣順性，理事為此觀體，故上文云十二緣生是無為也。此依經辨。三釋文者，隨順即空，隨順於有盡者為空隨順，即有盡滅也。此順論主後釋，不順經文。若依經，無所有盡觀者，無所有者所順、盡者能順。俗相即空，順於滅理。以俗相求法，即盡其性，此是周盡之盡。亦有解者，以盡字為逆觀。此不應經文，為文中別有逆相。又若此盡即是逆者，諸觀並應置其盡字。文云「無明因緣諸行生是隨順無所有盡觀」者，因緣無性，即相辨空。空故隨順無所有理，盡其性也。十觀亦有相生次第：為知諸虛妄過故，故有第一。既識妄已，未知妄法依何得生，故有第二。識知所依，未知有何理，故有第三。已知生理，未知依何時，故有第四。識知時已，未知約何義，故明第五。知其義已，有何本末，故有第六。知本末已，未知有何過，故有第七。知其過已，云何對事成，故有第八。知成已，未知有何相，故有第九。知相已，疑謂乖理，故有第十。依經十番訖。

Tenth, the contemplation of the exhaustion of non-existence, called according to the treatise the contemplation of following the exhaustion of existence. The three gateways are the same as above. First, regarding that which is cured: this is restricted to mental delusion. It can also generally apply to all defilements (anuśaya), because conventional truth subsumes them generally. Because one clings to causes and conditions as only possessing characteristics corresponding to convention, while the meaning of the emptiness of their own-nature does not manifest, this is an obstruction. Why so? Because dharmas produced from causes and conditions are themselves empty of own-nature; their principle does not abide of itself, and thus they conform to establish conventional truth. When establishing the result of conventional truth, they still do not differ from causes and conditions. Seeking through this meaning, existence is not biased or dominant. If through delusion one asserts that there is only convention, this is an error, namely the view of dharma-self and dharma-mine. Second, regarding the gateway of contemplation upon which it relies: the three meanings are the same as above, but the purport of arising as bondage differs, which will be distinguished below. When dharmas arisen from conditions do not arise, that is all; but when they arise, both [aspects] manifest together, just as when a thirsty deer sees water in a mirage, dryness and wetness are both evident, or as in a mirror reflection, defilement and purity both appear. This is the correct principle. Question: Is the emptiness that is manifested ultimate truth, or is it conventional truth? Furthermore, how is this contemplation method distinguished from the preceding conditioned arising and arising as bondage? Answer: Causes and conditions, as well as bondage, only establish conformity with existence; now, this tenth contemplation conforms with both emptiness and existence. Moreover, this emptiness and existence are both conventional truth. In broadly clarifying the ultimate and conventional, there are many meanings: first, the contrast between essence and characteristics; second, the contrast between emptiness and existence. In dividing ultimate and conventional in this way, the meanings are not single. If one divides ultimate and conventional by emptiness and existence, existence is the conventional and emptiness is the ultimate, which is known by realized wisdom. If one contrasts essence and characteristics, emptiness and existence can both be discussed as characteristics. If judged by this meaning, conventional truth encompasses both emptiness and existence; this emptiness is the emptiness of its own-nature, not the emptiness of phenomena. Therefore the treatise says: 'This characteristic of the mind as suchness can demonstrate the essence of the Mahāyāna.' Hence we know that although it is suchness, it may be named a conventional characteristic and is not the essence. Here emptiness and existence together form a single characteristic: with conditions conforming to the nature, principle and phenomena serve as the essence of this contemplation. Thus the text above said that the twelve links of dependent origination are unconditioned. This is explained according to the sūtra. Third, regarding the explanation of the text: 'following' is emptiness; 'following the exhaustion of existence' means that emptiness follows, which is the exhaustion and cessation of existence. This follows the commentator's later explanation, not the sūtra text. If we rely on the sūtra, in 'the contemplation of the exhaustion of non-existence,' 'non-existence' is that which is followed, and 'exhaustion' is that which can follow. Conventional characteristics are identical to emptiness, conforming to the principle of cessation. Seeking dharmas by means of conventional characteristics completely exhausts their nature; this is the 'exhaustion' of complete exhaustiveness. There are also those who explain the character 'exhaustion' as the reverse contemplation. This does not accord with the sūtra text, because within the text there are separate reverse characteristics. Furthermore, if this 'exhaustion' were the reverse, all the contemplations should have the character 'exhaustion' placed in them. The text says: 'Conditioned by ignorance, formations arise; this is the contemplation of following the exhaustion of non-existence.' This means that because causes and conditions are devoid of self-nature, one discerns emptiness directly in the characteristics. Being empty, they conform to the principle of non-existence, completely exhausting their nature. The ten contemplations also have an order of mutual arising: to know the faults of all delusions, the first exists. Having recognized delusion, not yet knowing upon what delusive dharmas arise, the second exists. Having recognized the basis, not yet knowing what principle exists, the third exists. Having known the principle of arising, not yet knowing upon what time it relies, the fourth exists. Having recognized the time, not yet knowing in terms of what meaning, the fifth is clarified. Having known its meaning, [wondering] what root and branch exist, the sixth exists. Having known the root and branch, not yet knowing what faults exist, the seventh exists. Having known its faults, [wondering] how it is established in relation to phenomena, the eighth exists. Having known the establishment, not yet knowing what characteristics exist, the ninth exists. Having known the characteristics, suspecting that it contradicts principle, the tenth exists. The ten rounds according to the sūtra are concluded.