華嚴經探玄記 3.9

3.9

第二釋文方軌者，《攝論》第五云「若有欲造大乘法釋，略由三相應造其釋：一由說緣起、二由說從緣所生法相、三由說語義。」無性釋云「為欲開曉諸造釋者解釋道理，故說略由三相等言。」世親釋云「由此三相，隨其所應，應造一切大乘法釋。」案云：初由廣說自性緣起為所依本，即阿賴耶識與諸法互為緣起。二依此所生轉識諸法，於上分別三性道理，謂於依他所執無圓成，有得不得、見不見同時等，如論具釋。此二門觀道理解釋。三由說語義，謂顯佛言下義意。此有二種：一德處，謂顯佛果二十一種殊勝功德。無性釋云「已得在已圓滿饒益，故名為德。」二義處，謂顯菩薩三十二行相。無性釋云「未得在已，隨順趣求，故名為義。」此二所說，皆以初句標、餘句釋，此是觀說者意解釋。

Second, as for the formal model of textual explanation: The fifth fascicle of the Mahāyānasaṃgraha states: 'If one wishes to compose an explanation of the Mahāyāna Dharma, one should compose that explanation briefly through three marks: first, by explaining dependent origination; second, by explaining the characteristics of dharmas that arise from conditions; and third, by explaining the meaning of the words.' Asvabhāva's commentary states: 'In order to enlighten those who compose explanations regarding the principles of interpretation, it is therefore said that [it is done] briefly through three marks, and so forth.' Vasubandhu's commentary states: 'Through these three marks, according to what is appropriate, one should compose an explanation of all Mahāyāna teachings.' I note: First, by extensively explaining dependent origination of inherent nature as the fundamental basis, which is the mutual dependent origination between the ālayavijñāna and all dharmas. Second, based on the transformed consciousnesses and dharmas generated from this, discerning the principles of the three natures upon them—meaning that upon the dependent [nature] the imagined does not exist while the consummate exists, being simultaneously obtained and unobtained, seen and unseen, and so forth, as extensively explained in the treatise. These two gateways interpret by examining the principle. Third, by explaining the meaning of the words, which means revealing the sense and intention behind the Buddha's words. This has two kinds: first, the locus of virtues, which reveals the twenty-one kinds of extraordinary merits of the Buddha's fruit. Asvabhāva's commentary states: 'Already attained within oneself, fully complete and benefiting [others], it is therefore called virtue.' Second, the locus of meaning, which reveals the thirty-two modes of practice of the bodhisattva. Asvabhāva's commentary states: 'Not yet attained within oneself, conforming to and aspiring toward it, it is therefore called meaning.' Both of these expositions present [the topic] with the initial phrase and explain it with the remaining phrases; this is an interpretation that examines the intention of the speaker.