華嚴經探玄記 5.44

5.44

三住中，初十自分是護煩惱行，謂是中令行不住，故總明無常義。初一是總，無常者是無物可為常，謂自性不成實，無常等三性準之；二苦，謂五蘊洞達空為苦等；三空，謂三無性真理空等；四無我，謂無二我，又於我無我而不二等，具如掩提遮說；五繫屬因緣，不得自有所在；六世法妄穢惡不淨相，又以速滅樂所以不逮；七成無所集、壞無所散；八無實可當名，又不得須臾住；九相有體無曰虛、執虛為實稱妄，又無實故虛、詐實故妄；十世法速滅，縱加心防護亦不能令住。又釋緣中無力，故云無精懃。由無力故無和合，無和合故無堅固也。此十無常，如三地論中釋。後十句勝進中是護小乘行，於中初一是總，謂分別眾生假名不實等，又分別種類差別等。餘九是別：一知眾生惑業染淨法界差別故；二知眾生依處別；次四知四大成眾生別；次三知三界別、眾生麁細別。又釋：第三句總知依報、次四大出器體、次三界辨器相，皆分別即空及差別等。釋中徵云：前既但觀無常空等，何故復起如此分別？釋云：以即空分別事，方令慧明淨故也。

In the third abode, the first ten [practices of] one's own level are practices that guard against afflictions, meaning that herein practice is made not to abide; therefore it generally explains the meaning of impermanence. The first is general: impermanence means that there is no thing that can be permanent, meaning its intrinsic nature is not real; impermanence and the other three natures should be understood accordingly; (2) suffering, meaning penetrating the five aggregates to be empty is suffering, and so forth; (3) emptiness, meaning the emptiness of the true principle of the three non-natures, and so forth; (4) non-self, meaning the absence of the two selves, and also the non-duality of self and non-self, and so forth, fully as expounded by Yantizhe; (5) bound to causes and conditions, unable to exist autonomously anywhere; (6) worldly dharmas are deceptive, defiled, and foul, of impure characteristics, and also because their pleasures perish so quickly that they are unattainable; (7) when formed, nothing is gathered; when destroyed, nothing is dispersed; (8) there is no reality corresponding to names, and also they cannot abide for an instant; (9) characteristics existing while essence is absent is called empty; grasping the empty as real is called deceptive; furthermore, because there is no reality it is empty, and because it feigns reality it is deceptive; (10) worldly dharmas perish so quickly that even if one applies one's mind to guard and protect them, one cannot make them abide. Another explanation: among conditions there is no power, hence it says "without diligence." Due to lack of power, there is no combination; due to lack of combination, there is no solidity. These ten aspects of impermanence are explained as in the treatise on the third bhūmi. In the subsequent ten lines of superior advancement, they are practices that guard against the Small Vehicle, wherein the first is general, meaning discerning that the nominal designations of sentient beings are unreal, and so forth, as well as discerning distinctions among types, and so forth. The remaining nine are specific: (1) knowing the distinctions in the dharmadhātu regarding sentient beings' afflictions, karma, defilement, and purity; (2) knowing the distinctions in the dwelling places of sentient beings; the next four know the distinctions in the four great elements that constitute sentient beings; the next three know the distinctions of the three realms and the coarse and subtle distinctions of sentient beings. Another explanation: the third line generally knows the circumstantial retribution; the next four great elements bring out the essence of the receptacle world; the next three realms analyze the characteristics of the receptacle world; all discern identity with emptiness and distinctions, and so forth. In the explanation, the question asks: since previously one only contemplated impermanence, emptiness, and the like, why does one again give rise to such discriminations? The explanation states: it is only by discriminating phenomena as identical with emptiness that wisdom is made bright and pure.