大方廣佛華嚴經疏 19.7

19.7

二中，初列十法，即列上所緣之境。後「應如是觀」下，釋上作意觀察所以。唯令觀十法者，一為成圓數；二梵行緣體不離此十，謂身口意三是行所依處，三業行因，三寶行緣，戒謂行體。問：以善三業歸於三寶，得受隨戒，何要觀耶？答：若不觀察，取相堅持，同權小故；見戒從緣，起心持戒，為迷倒故。云何觀耶？廣在下文，今略釋之。意云：十中隨一，若是餘九，即非明假眾緣以顯無性。況十中各十，一一推徵相盡理現，名真梵行。

In the second [section], first, ten dharmas are enumerated, which enumerates the objects of contemplation mentioned above. Next, from "one should contemplate thus" onward, it explains the reason for the aforementioned mental attention and observation. The reason only ten dharmas are enjoined to be contemplated is, first, to complete a round number; second, the conditions and essence of pure practice (brahmacarya) are not separate from these ten: that is, body, speech, and mind are the bases upon which practice rests; the three karmas are the causes of practice; the Triratna is the condition for practice; and the precepts are the essence of practice. Question: If one takes refuge in the Triratna with the three good karmas and thereby obtains and complies with the precepts, why is it necessary to contemplate? Answer: If one does not observe them, one grasps at marks and holds firmly to them, thereby becoming identical to provisional and lesser [vehicles]; seeing that precepts arise from conditions, one gives rise to the intention to keep precepts, which is a delusion. How does one contemplate? This is detailed below; now it is explained in brief. The meaning is: if any one among the ten were identical to the other nine, it would not clarify borrowing multiple conditions to reveal the absence of self-nature. How much more so when each of the ten has its own ten: by investigating each one, marks are exhausted and noumenon appears, which is called true pure practice.