大方廣佛華嚴經疏 19.15

19.15

第八觀法。但有八句者，應梵本脫漏，豈餘九皆十，此獨八耶？若約有所表者，表除九十八使故，加十總觀破百八煩惱故。然法有教理行果，今就後三略能詮故。八中，初一理法、次一果法、餘六通三約理可知。約行者，謂不善不生、妄想不起、言語道斷、智無分別、定無行處、如智兩冥，此六究竟即是果相。今推徵云：若一是法，餘則應非，一一皆爾。若謂總是，則和合不實，隨得一法即應得餘，和合而成則無和合。若以無合而為法者，無合之法豈當有耶？又此舉法皆舉寂滅不生等者，欲明一一自虛，法即非法，梵行何從？

Eighth, contemplating the Dharma. That there are only eight lines must be an omission in the Sanskrit text; how could the other nine all have ten while this one alone has eight? If interpreted as having a symbolic meaning: it signifies the eradication of the ninety-eight latent defilements; adding the ten general contemplations smashes the one hundred and eight afflictions. However, Dharma has teaching, noumenon, practice, and fruit; here it takes up the latter three, omitting that which can express them. Among the eight: the first is the Dharma of noumenon; the next is the Dharma of fruit; the remaining six span the three, which may be known in reference to noumenon. In reference to practice: that unvirtuousness does not arise, that false thoughts do not stir, that the path of speech is cut off, that wisdom is without discrimination, that concentration has no sphere of activity, and that suchness and wisdom are mutually quiescent—these six, when brought to ultimate completion, are the marks of fruit. Now we examine: if one is the Dharma, the others should not be; each and every one is like this. If one claims that all together are it, then the combination is not real; if upon attaining one dharma one should immediately attain the rest, then if formed through combination, there is no combination. If that which lacks combination is taken to be the Dharma, how could a dharma without combination exist? Furthermore, the reason the cited dharmas are all cited as quiescent, non-arising, and so forth, is that one wishes to show that each is intrinsically empty: the Dharma is immediately non-Dharma, so from where does pure practice come?