華嚴經探玄記 13.13

13.13

初中，本經內有二重：先別明十觀、後顯名重結。何者十觀？一因緣分次第、二一心所攝、三自業助成、四不相捨離、五三道不斷、六觀先後際、七三苦集、八因緣起、九生滅縛、十隨順無所有盡觀。於中各有順觀逆觀，故有二十門也。謂順觀大悲不住涅槃，逆觀大智不住生死，故名不住道。前五地中觀四諦染淨，以明不住此地勝故。唯於染法起逆順觀，以明不住故也。

First, within the root sūtra there are two levels: first, specifically explaining the ten contemplations; second, manifesting the names and concluding again. What are the ten contemplations? First, the sequence of the parts of causes and conditions; second, being subsumed under one mind; third, mutual assistance through one's own karma; fourth, not abandoning one another; fifth, the non-interruption of the three paths; sixth, contemplating the earlier and later limits; seventh, the accumulation of the three sufferings; eighth, arising through causes and conditions; ninth, the fetters of production and cessation; tenth, the contemplation of accordant exhaustion of nothingness. Within these, each has a forward contemplation and a reverse contemplation, and so there are twenty gates. That is: the forward contemplation of great compassion does not abide in nirvāṇa, and the reverse contemplation of great wisdom does not abide in saṃsāra; hence it is called the unconditioned path. In the previous five bhūmis, one contemplated the defilement and purity of the four truths to explain non-abiding; because this bhūmi is superior, it gives rise to forward and reverse contemplations solely with respect to defiled phenomena to explain non-abiding.