華嚴經探玄記 13.18

13.18

第四約一切相智分別者，明此十二有支總是一切種智所知之法，攝十為九。此初門中前半為一，名染淨分別觀，謂著我為染、離我為淨。然此一文具含多意，且舉四釋。謂經中明是妄取我故，起此緣生次第之相。二論家初意，舉此解惑以現無我，成無我觀。三舉離我不生，現我是癡，順成悲觀。四取此解惑，以為所知染淨之法。下半門以是依真起，故屬後依止觀攝也。釋初門竟。

Fourth, regarding the distinction of the wisdom of all modes: it clarifies that these twelve branches of existence are all phenomena known by the sarvākārajñatā; it subsumes the ten into nine. In this first gate, the first half constitutes one [gate], named the contemplation of the distinction between defilement and purity, meaning attachment to self is defilement and freedom from self is purity. However, this single passage fully contains many meanings; let us briefly adduce four explanations. First, the sūtra clarifies that due to falsely grasping a self, these sequential characteristics of conditioned arising are aroused. Second, the treatise master's initial intention: adducing this understanding and delusion to reveal non-self establishes the contemplation of non-self. Third, adducing that freedom from self brings no birth shows that [attachment to] self is delusion, conformingly establishing the contemplation of compassion. Fourth, taking this understanding and delusion as the known phenomena of defilement and purity. The latter half gate, because it arises dependent upon the true, is subsumed under the subsequent contemplation of reliance. The explanation of the first gate is concluded.