華嚴經探玄記 13.14

13.14

二釋論科者，論主通於此十番緣生作三門分別：一就厭離有為心中釋此十番，此即是前大悲滿足觀；二就深念眾生心中釋此十番，名大悲隨順觀，此即是前大悲為首；三約求佛心中釋此十番，名一切相智分別觀，此即是前大悲增上。此三與前三次第不同者，前約生心次第；今約正行次第，謂先自離過、次念眾生、後求大果，與前別也。此三門中各觀十番即有三十門，復各有逆順，故有六十門分別緣起觀。三經論對攝者有二門：一相對、二相攝。先相對者，上論主但取經中初住地處三心，分別十門緣起，各具逆順為六十門。今尋下文，彼果分中更以三解脫門觀因緣集，即驗通前成一百八十門分別緣生觀。又釋：論主所以不依經中十門次第解釋，乃更改勢作彼三門別解釋者，意許經中十門自釋十二緣生義已顯現，不待釋故。初住三心歷此十門，義隱難知，須釋方現，是故別作此三門釋。由此當知，經論合舉總為四重釋此緣生，一一各十即為四十門，各有逆順即為八十門，以三空觀之總成二百四十門。分別緣生法，應知此意。二相攝者，論初門內開為三段：一名成答相差別，此攝經中初因緣分次第觀；二名第一義諦差別，此攝經中第二一心所攝中半門觀；三名世諦差別，此攝經中後八門半。於此三中，初一現妄我非有、後二現真俗非無，義理周備故。第二大悲隨順觀中分十為四：一名觀眾生愚癡顛倒，攝十中第一門也。二名餘處求解脫，攝第二門也。三名異道求解脫，攝其次四門也。四名求異解脫，攝後四門也。第三一切相智分別中分十為九：一名染淨分別觀，攝初半門。二名依止觀，攝初中後半門及第二門也。三名方便觀，攝第三門。四名因緣相觀，攝第四門也。五入諦觀，攝第五門也。六力無力信入依觀，攝第六門也。七增上慢非增上慢信入觀，攝第七門。八無始觀，攝第八第九二門也。九種種觀，攝第十門。釋相並準思可知。第四釋文者，釋此十門即為十段，一一門中皆作四門解釋：一依經別釋、二依論初約厭離有為釋、三約大悲隨順釋、四約一切相智分別釋。如是四重，依經及論，收攝方盡。

Second, the division according to the commentary (śāstra): the author of the commentary generally makes a three-fold distinction regarding these ten contemplations of conditioned arising: 1. Interpreting these ten in terms of the mind of revulsion and detachment from the conditioned, which is the aforementioned contemplation of the fulfillment of great compassion. 2. Interpreting these ten in terms of the mind of deep concern for sentient beings, termed the contemplation in accord with great compassion, which is the aforementioned great compassion as foremost. 3. Interpreting these ten in terms of the mind of seeking buddhahood, termed the discriminative contemplation of the knowledge of all modes (sarvākārajñatā), which is the aforementioned great compassion as augmenting. That the sequence of these three differs from that of the previous three is because the earlier sequence was in terms of the arising of the mind, whereas the present one is in terms of the sequence of correct practice: namely, first one personally departs from errors, next one shows concern for sentient beings, and lastly one seeks the great fruition; thus it differs from the former. Within these three gateways, each contemplates the ten series, yielding thirty gateways; each further having forward and reverse, there are thus sixty gateways of discriminative contemplations of dependent origination. Third, the mutual subsumption of the sūtra and commentary contains two gateways: 1. Mutual confrontation, and 2. Mutual subsumption. First, regarding mutual confrontation: the author of the commentary above merely took the three minds at the position of the first dwelling of the bhūmis from the sūtra, distinguishing the ten gateways of dependent origination, each possessing forward and reverse, making sixty gateways. Now, investigating the text below, in the fruition division he further uses the three gates of liberation to contemplate the accumulation of causes and conditions; this verifies that, combined with the above, it amounts to one hundred and eighty gateways of discriminative contemplations of conditioned arising. Another explanation: as for why the author of the commentary did not follow the sequence of the ten gateways in the sūtra for his explanation, but instead altered the structure to make those three separate explanatory gateways, the intention is that the ten gateways in the sūtra themselves have already made the meaning of the twelve links of dependent origination manifest, so they do not require another explanation. As for the three minds of the initial dwelling passing through these ten gateways, the meaning is hidden and difficult to understand, requiring explanation before becoming manifest; therefore he separately made these three gateways of explanation. From this one should know: taking the sūtra and commentary together, there is a total of four tiers explaining this conditioned arising; each has ten, which makes forty gateways; each having forward and reverse, there are eighty gateways; contemplating them with the three emptinesses, there are altogether two hundred and forty gateways. One should understand this intention regarding the dharma of discriminative conditioned arising. Second, regarding mutual subsumption: within the first gateway of the commentary, it opens into three sections: 1. Termed the distinction of the characteristics of establishment and response, which subsumes the first contemplation of the sequence of causal conditions in the sūtra. 2. Termed the distinction of the ultimate truth, which subsumes half a contemplation within the second contemplation of being subsumed under one mind in the sūtra. 3. Termed the distinction of conventional truth, which subsumes the latter eight and a half gateways in the sūtra. Among these three, the first reveals that the false self is non-existent, and the latter two reveal that the ultimate and conventional are not non-existent, because the doctrinal meaning is fully complete. Within the second contemplation in accord with great compassion, the ten are divided into four: 1. Termed contemplating sentient beings' delusion and error, which subsumes the first gateway among the ten. 2. Termed seeking liberation elsewhere, which subsumes the second gateway. 3. Termed seeking liberation on a divergent path, which subsumes the next four gateways. 4. Termed seeking a divergent liberation, which subsumes the latter four gateways. Within the third discriminative contemplation of the knowledge of all modes, the ten are divided into nine: 1. Termed the contemplation of distinguishing defilement and purity, which subsumes the first half-gateway. 2. Termed the contemplation of relying upon, which subsumes the latter half of the first gateway and the second gateway. 3. Termed the contemplation of expedient means, which subsumes the third gateway. 4. Termed the contemplation of the characteristics of causes and conditions, which subsumes the fourth gateway. 5. The contemplation of entering truth, which subsumes the fifth gateway. 6. The contemplation of relying on faith and entry regarding capability and incapability, which subsumes the sixth gateway. 7. The contemplation of faith and entry regarding excessive arrogance and non-excessive arrogance, which subsumes the seventh gateway. 8. The contemplation of beginninglessness, which subsumes the eighth and ninth gateways. 9. The contemplation of varieties, which subsumes the tenth gateway. The characteristics of the explanations can all be understood by inferring accordingly. Fourth, explaining the text: explaining these ten gateways comprises ten sections; within each single gateway, an explanation in four gateways is made: 1. Specific explanation relying on the sūtra; 2. Relying on the commentary, first explaining in terms of revulsion and detachment from the conditioned; 3. Explaining in terms of accord with great compassion; 4. Explaining in terms of the discrimination of the knowledge of all modes. Only through these four tiers, relying on the sūtra and the commentary, is the subsumption exhausted.