大方廣佛華嚴經疏 30.12

30.12

三辨德用。一成依持用，與一切法而為所依，此能持故。二成觀境，謂為賢聖證觀境故，亦是百門之一德耳。《起信》說有三大：一者體大，謂真如平等不增減故；二相大，謂具足無量性功德故；三用大，能生一切世間出世間善因果故。然彼依心說於三大，真如乃是其一，以一統二，二皆屬如。然違真名惡，契如則滅，順真為善、稱如則大，約善順義，故說如為善因。然違順雖殊，離如則無可違，故惡亦以如為體。若會此經，百門之內或體或相、或用或兼，實則一一皆通體等，故為百門融通理事，使重重無盡猶如帝網。

3. Distinguishing virtues and functions. First, it accomplishes the function of basis and support, serving as the support for all dharmas, because it is capable of upholding them. Second, it accomplishes the object of contemplation, meaning it serves as the object of realization and contemplation for the noble and holy; this too is merely one virtue among the hundred gates. The Awakening of Faith expounds three greatnesses: first is greatness of essence, because true suchness is equal, neither increasing nor decreasing; second is greatness of marks, because it is replete with immeasurable virtues of the nature; third is greatness of function, because it is able to produce all worldly and world-transcending wholesome causes and effects. Yet that text expounds the three greatnesses based on the mind, and true suchness is merely one of them; by using the one to unify the two, both belong to suchness. However, contravening truth is named evil, but upon tallying with suchness it is extinguished; conforming to truth is good, and according with suchness is great. In terms of the meaning of wholesome conformity, suchness is therefore said to be a wholesome cause. Yet although contravention and conformity differ, apart from suchness there is nothing that could be contravened; hence evil also takes suchness as its essence. If reconciled with this sūtra: within the hundred gates, some are essence, some marks, some function, or some combined; in reality, each and every one pervades essence and the rest. Therefore, the hundred gates harmoniously interpenetrate noumenon and phenomena, rendering them layer upon layer without end, just like Indra's net.