大方廣佛華嚴經疏 39.10

39.10

三約一切相智觀。九觀之中，此門攝第一觀全及第二之半，謂初成答二文名染淨分別觀，此有二意：一著我為染、離我為淨；二著我故緣相生為染、離我故緣相滅為淨。後相經文即屬第二依止觀，謂雖依第一義，以不知故即起諸緣，是為染依；見第一義，諸緣則滅，便為淨依。相諦觀中不知故成緣相，大悲觀中不知便為顛倒。然上相續一門，經文無二，隨義分三：初明倒惑起緣，實無有我，成一切智觀；次順癡倒事，成道相智觀；後委究解惑染淨性相，成種智觀。又初順根本，次順後得，後即無礙，雖無我所，不壞相故。而起大悲，能所本空；悲而無著，雙窮性相，不滯自他。三觀一心成無礙智，甚深般若寧不現前？一門尚然，況加餘九。

Third, regarding the contemplation of the wisdom of all modes: among the nine contemplations, this gate subsumes the entirety of the first contemplation and half of the second. That is, the initial two texts of establishment and answer are called the contemplation distinguishing defilement and purity; this has two meanings: first, attachment to a self is defilement, and freedom from a self is purity; second, because of attachment to a self, conditional marks arise, which is defilement, and because of freedom from a self, conditional marks cease, which is purity. The subsequent sūtra text on marks then belongs to the second contemplation of reliance, meaning that although relying on the ultimate truth, because of not knowing it, all conditions arise, which is the defiled reliance; seeing the ultimate truth, all conditions cease, which is the pure reliance. In the contemplation of marks and truths, not knowing creates conditional marks; in the contemplation of great compassion, not knowing becomes inversion. However, in the above single gate of continuity, the sūtra text is not twofold; it is divided into three according to its meaning: First, clarifying that inverted delusion gives rise to conditions while truly there is no self accomplishes the contemplation of the wisdom of all [phenomena]; next, according with the phenomena of delusion and inversion accomplishes the contemplation of the wisdom of the paths; finally, thoroughly examining understanding and delusion, defilement and purity, nature and marks accomplishes the contemplation of the wisdom of all modes. Furthermore, the first accords with fundamental [wisdom], the second accords with subsequent [wisdom], and the last is non-obstruction: although devoid of what belongs to a self, it does not destroy marks. Arising great compassion, subject and object are fundamentally empty; compassionate yet non-attached, it exhausts both nature and marks, not stagnating in self or other. When the three contemplations in a single mind accomplish unobstructed wisdom, how could extremely profound prajñā fail to manifest before one? Even a single gate is thus, how much more when the remaining nine are added!