華嚴經探玄記 13.17

13.17

第三約論大悲隨順中四段之內，此名第一愚癡顛倒者，不解無我名為愚癡，謬執有我稱曰顛倒。論中初總釋，謂菩薩觀此第一門十二有支總是癡倒，隨順菩薩大悲之心，故云此事觀故也。下別釋中，先解愚癡、後「一切凡夫」下釋顛倒。前中，先釋癡相，謂著我故生、離我不生。舉離不生，現著是癡。次釋癡名。云何，問也。無明闇者，以無慧明體是闇，故名為愚癡。經怙可知。二釋倒中，癡盲著我如是倒者，是取我之倒。有相有支中疑惑倒者，是取我所倒。此釋經中無智求等。乃至盡此一門皆是顛倒，菩薩觀此，於諸眾生深起大悲。

Third, within the four sections of the treatise's conformity with great compassion, this is named the first: delusion and inversion. Not understanding non-self is called delusion; erroneously grasping a self is termed inversion. In the treatise, it first explains generally that the bodhisattva contemplates the twelve branches of existence in this first gate as all being delusion and inversion, conforming to the bodhisattva's mind of great compassion; hence it says 'because of contemplating these matters.' Below in the specific explanation: first it explains delusion, and below 'all ordinary beings' it explains inversion. In the former: first it explains the characteristics of delusion, saying that due to attachment to self there is birth, and free from self there is no birth. Adducing that freedom [from self] brings no birth shows that attachment is delusion. Next it explains the name of delusion. 'How so?' is a question. As for the darkness of ignorance: because it lacks the light of wisdom, its essence is darkness, so it is called delusion. The sūtra's 'relying upon' can be known. Second, in explaining inversion: being blinded by delusion and grasping a self is an inversion like this—this is the inversion of grasping a self. The doubt and confusion regarding the characteristics of existence and branches of existence is the inversion of grasping what belongs to the self. This explains the sūtra's 'seeking without wisdom,' etc. Up to the completion of this single gate, all are inversions; contemplating this, the bodhisattva deeply gives rise to great compassion for all sentient beings.