大方廣佛華嚴經疏 39.7.1

39.7.1

第二別明觀相，即緣起觀。 然緣起深義佛教所宗，乘智階差淺深多種。 龍樹云「因緣有二：一內、二外。 外即水土穀芽等，內即十二因緣。 」今正辨內。 然外由內變，本末相收，即總含法界一大緣起，染淨交徹義門非一，下當略示。 今經文內略顯十重，窮究性相以顯無盡，非唯寄位同於二乘。 言十重者，一有支相續、二攝歸一心、三自業助成、四不相捨離、五三道不斷、六三際輪迴、七三苦集成、八因緣生滅、九生滅繫縛、十隨順無所有盡，各有逆順即成二十。 故下結云「如是逆順觀察」，逆即緣滅、順即緣生，此約逆順生死流注以為逆順。 若準《對法》第四，此中逆順彼名染淨，染淨之中各有逆順，則成四十，至下當說。 今以易故，經中略無，但二十重。 論主復以上三悲觀門解此十重，則成六十。 古人兼取彼果分中三空觀之，則有一百八十重觀於緣起。 論三觀者，一相諦差別觀、二大悲隨順觀、三一切相智觀。 初但觀二諦有為無有我故，即大悲為首觀也。 二悲隨物增，即大悲增上觀。 三即委悉窮究因緣性相諸門觀故，即大悲滿足觀。 初一下同二乘一切智也，次一自顯菩薩道相智，後即上同諸佛一切種智，故《涅槃》云「十二因緣下智觀故得聲聞菩提，中智觀故得緣覺菩提，上智觀故得菩薩菩提，上上智觀故得佛菩提。 」初二菩提即初觀意，餘二各一，可知。 前約為物三皆稱悲，今約觀心三皆智觀，是知三句各有悲智相導，融此三觀唯在一心，甚深般若於是而現。 然論三觀雖遍釋經，而與十門開合不等。 初一切智觀攝經十門，總為三段：一成答相差別，此攝十中初門； 二第一義差別，攝經第二門中之半； 三名世諦差別，攝餘八門半。 所以分三者，初一顯妄我非有、後二顯真俗非無，真辨緣性、俗明緣相，義理周備故。 第二大悲隨順觀，分十為四：一觀眾生愚癡顛倒，攝十門中第一門； 二餘處求解脫，攝第二門； 三異道求解脫，攝次四門； 四求異解脫，攝後四門。 此之四觀，初一就情彰過、後三就法辨非。 於中，二是所依理，非對彼正理，名所取我以為餘處； 三是所依行法，非舉其法，非明其行失； 後一明所求果，非以苦欲捨苦故。 第三一切相智觀，攝十為九：一染淨分別觀，攝初半門。 二依止觀，攝初門後半及第二門； 三方便觀、四因緣相觀、五入諦觀、六力無力信入依觀、七增上慢非增上慢信入觀，上五門如次各攝一門； 八無始觀，攝八九二門； 九種種觀，攝第十門。 釋相差別，至文當知。 然其三觀俱通二利，若隨相分別相諦觀即自利，次大悲觀明其利他，一切相智通於二利。 於中分別復各不同，前五自利、次二利他、後二二利成熟。 前五中，初二通染淨，一示染淨相、二示染淨依； 後三惟觀染，於中初二建立染法，一染法之因、二染法之緣，後一就染觀過。 次二利他中，初一化凡、後一化小。 後二二利成熟中，初真諦觀見法緣集無本性故，名為無始； 後俗諦觀但順緣轉，故云種種。 已知大意，次正釋文。 依經十段而並以論三觀次第釋之，更無別理。 經之十段，前五佛子、次三復次、後二又字以為揀別，唯初門中中間有一佛子。 今初有支相續門，先依相諦差別觀。 三段之中當成答相三字，即分為三。 初至則無生處辨定無我，即論明成，謂雙舉解惑釋成無我故，則知緣集但是妄我。 二「復作是念」下倒惑起緣，即論明答，謂對難釋通無我義故。 三後佛子迷真起妄緣相次第，即論明相。 此三若望十門，皆顯妄我非有。 三自相望，合之為二，前二顯起因緣，明緣無我； 後一起緣次第，明緣有相。 經依此義，中間加一佛子，皆有染淨。 今初成者，將觀緣起，先釋成無我，辨定所宗一以貫諸，則顯十門皆成無我，此是正破我執習氣。 文中二句。 初言世間受生皆由著我者，即反舉惑情，明我非理，但是苦集故。

Second, clarifying the characteristics of contemplation in detail: this is the contemplation of pratītyasamutpāda. Now, the profound meaning of pratītyasamutpāda is the core teaching of Buddhism, and according to the gradations of vehicles and wisdom, there are multiple kinds, shallow and deep. Nāgārjuna said: 'Causes and conditions are of two kinds: first, internal; second, external. The external are water, earth, grain, sprouts, and the like; the internal are the twelve links of causes and conditions.' Now we directly determine the internal. However, the external is transformed by the internal, the fundamental and derivative subsuming each other; that is, it entirely encompasses the one great pratītyasamutpāda of the dharmadhātu, defilement and purity interpenetrating, with more than one doctrinal approach, as will be briefly shown below. In the present sūtra text, ten tiers are briefly shown, thoroughly investigating essence and marks to reveal their inexhaustibility, not merely being correlated with stages in common with the two vehicles. Regarding the ten tiers: first, the continuity of the branches of existence; second, subsumption into one mind; third, mutual assistance of one's own karma; fourth, not abandoning one another; fifth, the uninterruptedness of the three paths; sixth, the transmigration through the three boundaries; seventh, the accumulation and generation of the three sufferings; eighth, the arising and ceasing of causes and conditions; ninth, the fetters of arising and ceasing; tenth, compliance with the exhaustion of nonexistence. Each has a reverse and direct order, thus making twenty. Hence it concludes below: 'contemplating thus in reverse and direct order'—'reverse' means the cessation of conditions, and 'direct' means the arising of conditions; this takes the reverse and direct flow of saṃsāra to be the reverse and direct orders. If we follow the fourth fascicle of the Abhidharma-samuccaya-vyākhyā, the reverse and direct orders here are there named defilement and purity; within defilement and purity there are each reverse and direct orders, thus making forty, as will be explained below. Now, for the sake of simplicity, the sūtra omits them, having only twenty tiers. The author of the commentary further uses the three gates of compassionate contemplation above to explain these ten tiers, which makes sixty. Ancient masters, additionally taking the three empties in the fruit section to contemplate them, arrived at one hundred and eighty tiers of contemplation of pratītyasamutpāda. Regarding the three contemplations in the commentary: first, the contemplation of the differentiation of marks and truths; second, the contemplation of compliance through great compassion; third, the contemplation of all-aspect wisdom. The first merely contemplates that in the two truths the conditioned has no self; this is the contemplation with great compassion as foremost. The second is compassion increasing in accordance with beings; this is the contemplation of great compassion as predominant. The third is the contemplation that exhaustively and thoroughly investigates the various gates of the nature and marks of causes and conditions; this is the contemplation of the fulfillment of great compassion. The first one below corresponds to the omniscient wisdom of the two vehicles; the next one reveals the bodhisattva's own wisdom of the aspects of the path; the last one above corresponds to the all-aspect wisdom of all buddhas. Hence the Nirvāṇa [Sūtra] says: 'Contemplating the twelve links of causes and conditions with lower wisdom, one attains śrāvaka bodhi; contemplating with intermediate wisdom, one attains pratyekabuddha bodhi; contemplating with superior wisdom, one attains bodhisattva bodhi; contemplating with supreme wisdom, one attains buddha bodhi.' The first two bodhis are the meaning of the first contemplation; the remaining two each correspond to one, as can be known. Previously, in terms of [working] on behalf of beings, all three were called compassion; now, in terms of the contemplating mind, all three are wisdom contemplations. Thus we know that in each of the three clauses, compassion and wisdom guide each other; harmonizing these three contemplations rests solely in the one mind, and profound prajñā manifests from this. However, although the three contemplations of the commentary explain the sūtra throughout, their expansion and contraction with respect to the ten gates are unequal. The first, the contemplation of omniscient wisdom, subsumes the sūtra's ten gates into three sections overall: first, the differentiation of marks in establishing and answering, which subsumes the first of the ten gates; second, the differentiation of ultimate truth, which subsumes half of the second gate; third, the differentiation of conventional truth, which subsumes the remaining eight and a half gates. The reason for dividing it into three is that the first reveals that the false self does not exist, and the latter two reveal that the ultimate and conventional are not non-existent: the ultimate determines the nature of conditions, and the conventional clarifies the marks of conditions, so that the doctrinal meaning is fully complete. The second, the contemplation of compliance through great compassion, divides the ten into four: first, contemplating the delusion and inversion of sentient beings, which subsumes the first of the ten gates; second, seeking liberation in other places, which subsumes the second gate; third, seeking liberation through divergent paths, which subsumes the next four gates; fourth, seeking a divergent liberation, which subsumes the final four gates. Among these four contemplations, the first reveals faults with respect to sentiments, and the latter three distinguish errors with respect to doctrines. Within these: the second is the principle upon which one relies—mistaking what is not the correct principle, and designating the self one grasps as 'other places'; the third is the practice and doctrine upon which one relies—pointing out its doctrine as not [correct], clarifying the errors in its practice; the last clarifies the fruit one seeks, which is not [correct], because one wishes to abandon suffering by means of suffering. The third, the contemplation of all-aspect wisdom, subsumes the ten into nine: first, the contemplation of the differentiation of defilement and purity, which subsumes the first half-gate; second, the contemplation of reliance, which subsumes the latter half of the first gate and the second gate; third, the contemplation of skillful means; fourth, the contemplation of the marks of causes and conditions; fifth, the contemplation of entering truth; sixth, the contemplation of reliance on the faithful entry into efficacy and inefficacy; seventh, the contemplation of faithful entry into conceit and non-conceit—the above five gates each subsuming one gate in order; eighth, the contemplation of beginninglessness, which subsumes the eighth and ninth gates; ninth, the contemplation of manifoldness, which subsumes the tenth gate. The differences in explaining these marks will be known when we come to the text. However, all three contemplations encompass both benefits. If distinguished according to their marks: the contemplation of marks and truths is self-benefit; next, the contemplation of great compassion clarifies benefiting others; all-aspect wisdom encompasses both benefits. Distinctions within this are also different: the first five are self-benefit, the next two are benefiting others, and the last two are the maturation of both benefits. Among the first five: the first two encompass defilement and purity—one shows the marks of defilement and purity, and two shows the reliance of defilement and purity; the latter three contemplate only defilement, wherein the first two establish defiled phenomena—one, the causes of defiled phenomena, and two, the conditions of defiled phenomena—and the last contemplates faults with respect to defilement. Among the next two that benefit others: the first transforms ordinary beings, and the latter transforms the small [vehicle]. Among the last two, the maturation of both benefits: the first, the contemplation of ultimate truth, sees that phenomena are conditionally accumulated and lack inherent nature, hence called 'beginningless'; the latter, the contemplation of conventional truth, merely turns in accordance with conditions, hence called 'manifold.' Having understood the general meaning, we next directly explain the text. Following the ten sections of the sūtra, they are all explained in order using the three contemplations of the commentary, there being no other principle. In the ten sections of the sūtra, the first five use 'sons of the Buddha,' the next three use 'furthermore,' and the last two use the character 'moreover' as a distinction, with only the first gate having a 'son of the Buddha' in the middle. Now, in the first gate, the continuity of the branches of existence, we first rely on the contemplation of the differentiation of marks and truths. Within the three sections, corresponding to the three words 'establishing,' 'answering,' and 'marks,' it is divided into three. First, down to 'there is no place of arising,' determining selflessness is what the commentary explains as 'establishing'—meaning that by citing both understanding and delusion, it explains and establishes selflessness, so that one knows that the accumulation of conditions is merely a false self. Second, from 'he further has this thought' onward, inverted delusion giving rise to conditions is what the commentary explains as 'answering'—meaning that it resolves the difficulty to communicate the meaning of selflessness. Third, after 'sons of the Buddha,' straying from truth to give rise to delusion and the sequence of conditional marks is what the commentary explains as 'marks.' These three, when viewed against the ten gates, all reveal that the false self does not exist. Viewing the three against one another, they combine into two: the first two reveal the causes and conditions of arising, clarifying that conditions have no self; the latter one clarifies the sequence of the arising of conditions, showing that conditions have marks. The sūtra, based on this meaning, adds a 'son of the Buddha' in the middle, each possessing defilement and purity. Now, regarding the first, 'establishing': about to contemplate pratītyasamutpāda, it first explains and establishes selflessness, determining the primary doctrine so as to run through all the rest, thereby revealing that all ten gates establish selflessness; this directly shatters the dormant propensity of grasping at a self. In the text there are two clauses. First, stating that beings receiving birth in the world is entirely due to attachment to a self, it reversely cites the deluded sentiment to clarify that the self is contrary to principle, being nothing other than suffering and its accumulation.