大方廣佛華嚴經搜玄分齊通智方軌 3.41

3.41

三一切相智觀者，一切即所觀境，智者能觀心。一取有分觀內半門為染淨分別觀。染者，我慢煩惱染。淨者，無我慢淨。分別者，差別而知。仍依止觀取十番內一門半觀為依止觀，前次第半門真俗二法與迷心為依，後一心觀與俗諦為依。二依義齊故通一依止。一心依止通生依止及境界依，前半門內唯境界依。三以一門為方便觀。方便者，因緣二力方便發果。四以一門為緣相觀。緣相者，因緣生果之狀相義也，亦可增上緣狀相義也。問：此一門與上方便何別？答：前取因緣力，後取成事狀相。又前位後欲明有支無作，唯有緣相義也。五以一門為入諦觀。入者觀心，諦者所知苦集諦也。六以一門為力無力信入觀者，如無明行生識等果，名為有力。識等不感後果，名為無力。以此因果分齊，令人信入，故名信入觀。七以一門為增上慢等者，聲聞人未斷行苦，謂為究竟，故名增上；已斷麁惑，名非增上。舉此深苦，令人信入。八以二門為無始觀。言無始者，無彼無始也。為成因生，故非緣作；為成緣生，故非因作。此二處求無作者始，復求二作非自成，故無自性始，名無始觀。所以二觀為無始者？答：因緣相形不可說始，以生縛觀表法有終。若法無終，不可但說言無始觀。問：縛云何終？答：若縛是果，不可說有終為縛。不定果，一相故說終。九種種觀者，但俗隨順，因緣非一，故云種種。此九觀門是種智境，治無智障。能觀法體即為能治，非理觀智境。亦有逆順，逆者煩惱滅、順者得法體。三彼果勝者，文分有五：一對治滅障勝者，是前勝慢對治家果。前修十法而為對治，此地滿中，更以甚深三脫為治，名對治勝。前治五地染淨慢障，今此更治微細我心及有無等，名滅障勝。此中文亦有背向，消息無違也。二修行勝者，是前不住道行家果。依前不住更起勝修，名修行勝。三三昧勝者，望前治勝以說果也。前修三脫而為對治，彼治轉增，名三昧勝。此中文，用論比之可解耳。四不壞心者，望前滅障以說果也。以滅障故，三昧之心不可破壞。五自在力者，望前修行以說果也。依前修行，上進無礙，名自在力。餘文如論。二修行勝中，初明修行之心、二「菩薩作如是念」下明修行勝。此文有二：初明修行、二「即得無障礙」下明修行勝。餘文可知。就三昧有二：初辨空門、二「無相」下等餘二空。餘義如論。後二果中，各初一總、後句是別。就地果文內，三果如前。調柔分四：一調柔行相、二「月光喻」下明教智淨、三別地行、四結說相。前中，初法、次喻、後合。就法說中，多見諸佛為起行緣、次能練行、後所練淨。餘文如論。三重頌，有二：初明頌意、次正偈頌。偈有三十九：初三一句頌十平等、次十九三句頌不住道行、三次六偈頌不住果、次有九偈頌調柔三果、次一歎顯說分齊。不住有二：初十七一句頌十種觀、次二半頌結文。不住果文中，初三頌三脫、次一半頌修行、次半頌三昧、次半頌不壞心、次半頌自在力。

Third, regarding the contemplation of the knowledge of all aspects: "all" refers to the object contemplated, while "knowledge" is the contemplating mind. First, taking the half-aspect within the contemplation of the limbs of existence, it is the contemplation distinguishing defilement and purity. Defilement is the defilement of the afflictions of self-pride. Purity is the purity devoid of self-pride. Distinguishing means to know differentially. Furthermore, relying on the contemplation of support, it takes one and a half contemplations from within the ten turns as the contemplation of support: the previous half-aspect in sequence is that the two dharmas of the ultimate and conventional serve as the support for the deluded mind, while the subsequent contemplation of the one mind serves as the support for conventional truth. Because the meaning of the two supports is equal, they are together called a single support. The support of the one mind encompasses both generative support and objective support, while the first half-aspect is solely an objective support. Third, taking one aspect, it is the contemplation of expedient means. "Expedient means" refers to the expedient arising of fruit through the dual power of causes and conditions. Fourth, taking one aspect, it is the contemplation of conditional characteristics. "Conditional characteristics" refers to the meaning of the formal characteristics of causes and conditions generating fruit, or it can also refer to the meaning of the formal characteristics of the predominant condition. Question: What is the difference between this one aspect and the preceding expedient means? Answer: The preceding takes the power of causes and conditions, while the subsequent takes the formal characteristics of accomplishing affairs. Furthermore, because after the preceding position one wishes to clarify that the limbs of existence have no agent, there is only the meaning of conditional characteristics. Fifth, taking one aspect, it is the contemplation of entering the truths. "Entering" is the contemplating mind, while "truths" are the known truths of suffering and origination. Sixth, taking one aspect, it is the contemplation of believing and entering through capacity and incapacity: for instance, when ignorance and actions produce fruit such as consciousness, this is termed "having capacity"; when consciousness and so forth do not bring about subsequent fruit, this is termed "lacking capacity." Causing people to believe and enter through this delimit of cause and effect, it is therefore called the contemplation of believing and entering. Seventh, taking one aspect, it is [the contemplation of] excessive pride and so forth: śrāvakas, not yet having severed the suffering of conditioning, claim it to be ultimate, hence it is termed "excessive"; having already severed coarse afflictions, it is termed "non-excessive." Adducing this profound suffering causes people to believe and enter. Eighth, taking two aspects, it is the contemplation of beginninglessness. Speaking of beginninglessness means that there is no such thing as beginninglessness: in order to establish that it is born of causes, it is therefore not made by conditions; in order to establish that it is born of conditions, it is therefore not made by causes. Seeking in these two places, there is no beginning of an agent; and further seeking, the making of both does not accomplish itself, hence there is no beginning of an intrinsic nature; thus it is termed the contemplation of beginninglessness. Why do these two contemplations constitute beginninglessness? Answer: Because cause and condition correlate with each other, one cannot speak of a beginning; by the contemplation of the bondage of birth, it indicates that dharmas have an end. If dharmas had no end, one could not merely speak of the contemplation of beginninglessness. Question: How does bondage end? Answer: If bondage is a fruit, one cannot speak of having an end as bondage; because it is an indeterminate fruit of a single characteristic, it is spoken of as ending. Ninth, the contemplation of various kinds: merely according with the conventional, causes and conditions are not one, hence it is said to be "various kinds." These nine contemplation-gates are the sphere of the knowledge of aspects, remedying the obstacle of unknowing. The essence of the contemplated dharma is itself the remedy, not the sphere of the wisdom of rational contemplation. There is also reverse and direct: reverse is the extinction of afflictions; direct is the attainment of the essence of the dharma. Third, the superiority of their fruits: the text is divided into five. First, the superiority of the remedy extinguishing obstacles is the fruit of the preceding remedy for superior pride. Having previously cultivated ten dharmas as remedies, in the fulfillment of this ground one further employs the profound three liberations as remedies, hence termed superiority of remedy. Previously one remedied the obstacle of pride in defilement and purity of the fifth ground; now here one further remedies the subtle mind of self, existence and non-existence, and so forth, hence termed superiority of extinguishing obstacles. In this text there is also turning away and turning toward; interpreting them carefully, they do not conflict. Second, the superiority of practice is the fruit of the preceding practice of the unattached path. Relying on the preceding non-attachment, one further gives rise to superior cultivation, hence termed superiority of practice. Third, the superiority of samādhi is spoken of as a fruit in reference to the preceding superiority of remedy. Having previously cultivated the three liberations as remedies, those remedies increasingly multiply, hence termed superiority of samādhi. The text here can be understood by comparing it with the treatise. Fourth, the indestructible mind is spoken of as a fruit in reference to the preceding extinction of obstacles. Because obstacles are extinguished, the mind of samādhi cannot be destroyed. Fifth, the power of sovereignty is spoken of as a fruit in reference to the preceding practice. Relying on the preceding practice, advancing upward without obstruction, it is termed the power of sovereignty. The rest of the text is as in the treatise. In the second, the superiority of practice, it first clarifies the mind of practice; second, from "The bodhisattva has this thought" onward, it clarifies the superiority of practice. This text has two parts: first it clarifies practice; second, from "thereupon attains unhindered" onward, it clarifies the superiority of practice. The rest of the text is understandable. Regarding samādhi, there are two parts: first, distinguishing the gate of emptiness; second, from "signless" onward, the remaining two emptinesses. The remaining points are as in the treatise. In the latter two fruits, the first clause of each is general, while the subsequent clauses are specific. In the text on the fruit of the ground, the three fruits are as before. Harmonious flexibility is divided into four: first, the active characteristics of harmonious flexibility; second, from "the simile of moonlight" onward, clarifying the purity of teaching and knowledge; third, the specific practices of the ground; fourth, the concluding summary of characteristics. In the first of these, first is the dharma, next is the simile, and last is the synthesis. Within the exposition of the dharma, seeing many Buddhas serves as the condition for giving rise to practice; next is being able to refine practice; last is the purity refined. The rest of the text is as in the treatise. Third, the verses of reiteration have two parts: first clarifying the intention of the verses, and next the verses themselves. There are thirty-nine verses: the first three [verses and] one line reiterate the ten equalities; the next nineteen [verses and] three lines reiterate the practice of the unattached path; the next six verses reiterate the fruits of non-attachment; the next nine verses reiterate the three fruits of harmonious flexibility; the next one praises and manifests the scope of the exposition. Non-attachment has two parts: the first seventeen [verses and] one line reiterate the ten kinds of contemplation; the next two and a half verses conclude the text. In the text on the fruits of non-attachment, the first three verses iterate the three liberations; the next half-verse iterates practice; the next half-verse iterates samādhi; the next half-verse iterates the indestructible mind; the next half-verse iterates the power of sovereignty.