華嚴經探玄記 13.65

13.65

就初文中二：先明治勝、後顯離障。前中，釋三解脫門義，略作五門：一名體、二行相、三治障、四攝行、五差別，如別說。言「是菩薩隨十二因緣」下正顯於前十門有支皆有如此三空觀門。先明空門，論中分三：初見眾生無我；二自性空者，見法無我，經中略無此句。三彼二作無，以見無作者故。謂前二句顯二我體空、後一句現二我用空，亦即前是無我、後無我所。言「如是」下結可知。二言「滅此事」下明無相門亦三義：一滅障者，觀彼有支自性滅故，云滅此事也。問：此與前無我何別？答：前就諸法以明無我，此中欲遣能取相心，故不同也。二得對治者，常解脫現前，經中略無此句。三念相不行者，見因緣處無少法相可生，故云餘不相續。遠公云「此三中，初滅障者，取性心亡；二得理為治；三取相心滅，不見少法生，故離分別取相之心。前滅取性不同凡夫，今離取相不同二乘。」三「知此二」下明無願門亦三：一前二則是無願所依，故云依止。二更不樂有者，顯無願體，故云體性。三唯大悲等，勝出二乘故云勝也。二「菩薩修行」下明離障勝，初離彼我等，是空門所離也；二離有相者，是無相所離也；三離無相者，是無願所離，故云離有無相也。以不取無相故說無願，餘經云以無相故無所願求，此之謂也。論中如是次第。「於五地」下舉劣顯勝。初舉五地顯此空門離我之勝。此文是倒，若正應言以十平等深淨心故遠離也，則遠離四地身淨我慢。今以深空滅彼二我，故此勝也。二舉四地離障，現此文中離作受勝。三此六地等，舉此地初十平等處破有無等，顯今地滿無相無願，破遣有無一切蕩盡，故云勝也。

In the first section, there are two parts: first, clarifying remedial excellence; next, revealing separation from hindrances. In the former, explaining the meaning of the three liberation gates briefly comprises five gates: 1. name and essence; 2. characteristics of practice; 3. remedying hindrances; 4. subsuming practices; 5. distinctions, as explained separately. The passage beginning "This bodhisattva follows the twelvefold dependent origination" directly shows that in the limbs of existence of the ten gates mentioned before, all possess such contemplation gates of the threefold emptiness. First, clarifying the gate of emptiness, the treatise divides it into three: first, seeing the selflessness of sentient beings; second, emptiness of intrinsic nature, which is seeing the selflessness of phenomena—the sūtra text omits this sentence; third, the absence of an agent for either of those two, because of seeing that there is no creator. That is, the first two phrases show the emptiness of the essence of the two selves, and the latter phrase reveals the emptiness of the function of the two selves; this also means that the former is no-self, and the latter is no mine. The conclusion beginning with "thus" can be understood. Second, the passage beginning "extinguishing this matter" clarifies the signless gate, which also has three meanings: First, eliminating hindrances: because one contemplates that the intrinsic nature of those limbs of existence is extinguished, it says "extinguishing this matter." Question: How is this distinguished from the previous no-self? Answer: The former clarified no-self with regard to phenomena; here it intends to dispel the mind that grasps signs, hence they are not the same. Second, attaining the remedy: constant liberation appears before one—the sūtra text omits this sentence. Third, thought-signs do not operate: seeing that at the locus of causes and conditions not the slightest sign of a dharma can arise, hence it says "the rest does not continue." Master Yuan says: "Among these three, first, eliminating hindrances means the mind that grasps intrinsic nature perishes; second, attaining the principle serves as the remedy; third, the mind that grasps signs is extinguished and does not see the slightest dharma arise, hence one is separated from the mind of conceptualization and grasping of signs. The prior extinction of grasping intrinsic nature is unlike ordinary people; the present separation from grasping signs is unlike the two vehicles." Third, the passage beginning "knowing these two" clarifies the wishless gate, which also has three parts: First, the prior two are the basis upon which wishlessness relies, hence it says "reliance." Second, no longer taking delight in existence reveals the essence of wishlessness, hence it says "essential nature." Third, "only great compassion" and so forth, surpassing the two vehicles, hence it is called "superior." Second, the passage beginning "The bodhisattva practices" clarifies the superiority of separation from hindrances: first, separating from other and self, which is what is separated from by the gate of emptiness; second, separating from signs of existence, which is what is separated from by the signless [gate]; third, separating from signs of non-existence, which is what is separated from by the wishless [gate], hence it says "separating from signs of existence and non-existence." Because one does not grasp the signless, it is called wishless; as another sūtra states, "because it is signless, there is nothing wished for or sought"—this is what it means. In the treatise, such is the sequence. The passage beginning "In the fifth bhūmi" adduces the inferior to reveal the superior. First, adducing the fifth bhūmi reveals the superiority of this gate of emptiness in separating from self. This text is inverted; if correctly stated, it should say that because of the deeply purified mind of the ten equalities one is far removed, which means being far removed from the bodily purity and conceit of the fourth bhūmi. Here, by means of profound emptiness, one eliminates those two selves, and so this is superior. Second, adducing the fourth bhūmi's separation from hindrances reveals the superiority in this text of separating from creator and experiencer. Third, this sixth bhūmi and so forth: adducing the destruction of existence and non-existence at the ten equalities at the beginning of this bhūmi reveals that the fulfillment of the signless and wishless on the present bhūmi destroys and dispels existence and non-existence, sweeping everything completely away; hence it is called superior.