大方廣佛華嚴經疏 39.9

39.9

二約大悲隨順觀者，四觀之中，此第一門即當第一愚癡顛倒觀。論總釋云「隨所著處愚癡及顛倒，此事觀故。」謂十二因緣是所著處。「癡迷性相倒執我所」下別釋意，明癡隨所迷立二顛倒：一從初至則無生處，明迷緣性之無我，執我成倒。以著我故，則世間生，明是顛倒。若離此著則無生處，反顯此著必是顛倒。二「復作」下竟初一門，明愚緣相之緣，生疑惑顛倒，謂無智故常求有無，滯斷常之二塗，故云疑惑。致緣相之相續，明是顛倒。令菩薩順彼眾生愚倒之事，起悲觀察，名為事觀。

Second, regarding the contemplation in accordance with great compassion: among the four contemplations, this first gate corresponds precisely to the first contemplation of delusion and inversion. The treatise's overall explanation says: 'According to the place of attachment, there are delusion and inversion; because this is a contemplation of phenomena.' That is, the twelve causes and conditions are the place of attachment. From 'deluded about nature and marks, inversely grasping at what belongs to a self' downward, it specifically explains the meaning, clarifying that delusion establishes two inversions according to what is deluded about: First, from the beginning up to 'there is no place of birth,' it clarifies that being deluded about the selflessness of conditional nature and grasping at a self forms an inversion. Because of attachment to a self, the world arises, clarifying that it is an inversion. If one is free from this attachment, there is no place of birth, conversely showing that this attachment must be an inversion. Second, from 'Again, he reflects' to the end of this first gate, it clarifies that being ignorant of the conditions of conditional marks gives rise to the inversion of doubt, meaning that lacking wisdom, one constantly seeks existence and non-existence, stagnating in the two paths of annihilation and permanence; hence it is called 'doubt.' Bringing about the continuity of conditional marks clarifies that it is an inversion. Causing the bodhisattva to follow those phenomena of delusion and inversion of sentient beings and give rise to compassionate observation is called the contemplation of phenomena.