大方廣佛華嚴經疏 29.19

29.19

第二觸境離染無縛解者，文分為三：初明無著、次辨不縛、後明不解。心染於境故名為著，由境纏心故名為縛。《楞伽》云「心縛於境界，覺想智隨轉。」此之謂也。離於心境，故名為解。今初無著中，初牒前起後，謂內無想念，迴向之時則於諸境心無所著。文有十六句：初十句五對，顯界處空故不染著。內謂六入，外謂六塵。次對兼前即十八界，能緣是識、所緣通於內外。因果一對，即界處為緣所生之法，法與非法總顯諸法，通其三義：一則有無、二則善惡、三則性相，已如上辨。末後一對別語業體性相。後之六句顯不著蘊。《大般若》中觀色等有三：一相、二生滅、三無生滅。今不著前二，即契無生滅。不著色者，即是色相，知色緣成如聚沫故。不著生滅者，生無所來、滅無所至故。由此則入無生滅理。後之四蘊但相有異，餘二並同。已遣三科則無所遺矣。二「佛子」下明其不縛。縛著雖異，義不出前。三「若能」下明其不解。若本無縛，其誰求解？離縛取解未免於縛，故復遣之，遣之又遣以至無遣，儻然無寄理自玄會矣。

Second, concerning 'encountering objects, departing from defilement, without bondage or release', the text is divided into three parts: first, explaining non-attachment; next, distinguishing non-bondage; and last, explaining non-release. When the mind is defiled by objects, it is called attachment; when the mind is entangled by objects, it is called bondage. The Laṅkāvatāra says: 'The mind is bound to objective realms; the perception of thoughts and consciousness moves along with them.' This is what is meant. When free from mind and objects, it is called release. Now, first, in non-attachment: first, it resumes what came before and introduces what follows, meaning that internally there are no conceptual thoughts, and when dedicating, the mind has no attachment to any objective realms. The text has sixteen phrases: the first ten phrases form five pairs, showing that the realms and bases are empty and thus not defiled by attachment. 'Internal' refers to the six sense bases, and 'external' refers to the six sense objects. The next pair, together with the preceding, constitutes the eighteen realms: the apprehending subject is consciousness, and the apprehended object extends to both internal and external. The pair of cause and effect refers to dharmas produced through the realms and bases as conditions. 'Dharma and non-dharma' generally manifest all phenomena, covering their three meanings: first, existence and non-existence; second, good and evil; and third, nature and marks, as already analyzed above. The final pair specifically speaks of the essence and marks of karma. The latter six phrases show non-attachment to the aggregates. In the Mahāprajñāpāramitā, contemplating form and the rest has three aspects: first, marks; second, arising and ceasing; third, non-arising and non-ceasing. Now, not being attached to the first two tallies with non-arising and non-ceasing. Not being attached to form refers to the mark of form, knowing that form is conditionally produced like a mass of foam. Not being attached to arising and ceasing means that arising comes from nowhere and ceasing goes nowhere. Thereby one enters the principle of non-arising and non-ceasing. The latter four aggregates differ only in their marks; the other two aspects are identical. Having already eliminated the three categories [of aggregates, bases, and realms], nothing is left behind. Second, from 'Disciples of the Buddha' onward, it explains non-bondage. Although bondage and attachment differ, their meaning does not go beyond the preceding. Third, from 'If one can' onward, it explains non-release. If there was originally no bondage, who would seek release? Departing from bondage to grasp release still does not escape bondage; therefore, this too is dispelled, dispelling it and dispelling it again until there is nothing left to dispel; unbound and without support, it spontaneously accords with the profound principle.