大方廣佛華嚴經疏 40.12

40.12

自下第三總結十名。既云逆順觀察，則前二門闕逆觀者，乃文略耳。然此逆順，若《對法》第四名為染淨，染淨中各有逆順。論云「雜染逆順故，清淨逆順故。染中順者，無明緣行等故。逆者，謂誰老死集乃至無明故。」《緣起經》云「由誰有故而有老死？如是老死復由何緣？」初句推因，後句審因。清淨逆順者，無明滅則行滅，順也。由誰？滅無故，老死滅無，逆也。今文略無，但約染淨為逆順耳。言諸緣起者，十二非一曰諸。前前為緣，令後後起。又由煩惱繫縛，往諸趣中數數生起，故名緣起。亦云緣生，生即起義。亦約果說。餘如《瑜伽》第九、第十三、十一、九十三，《唯識》第八。上來多依此諸論解。十名可知，然各攝三觀，體勢星羅，今重以十門本意收攝。初門明染淨因起、二明緣起本源、三因果有空、四相成無作、五陳其諦理、六力用交參、七窮苦慢除、八形奪無始、九有無無本、十真俗無違。復收十門不出五意：初門迷理成事、次門理事依持、次六成事義門、第九事理雙泯、後一事理無礙，故唯四門不出事理。若從事理無礙交徹，則涉入重重；若依事理逆順雙融，則真門寂寂。故法性緣起甚深甚深。即此因緣名因佛性。觀緣之智即因因性，因因至果成菩提性，因性至果成涅槃性，因果無礙是緣起性。惟虛己而思之。

From here below, the third [part] concludes in summary with the ten names. Since it says 'observing in forward and reverse orders', the lack of reverse contemplation in the previous two gates is merely an abbreviation of the text. However, as for this forward and reverse, in the fourth fascicle of the Abhidharmasamuccaya they are designated as defilement and purification, and defilement and purification each have a forward and reverse order. The treatise says: 'Because of the forward and reverse orders of affliction, and because of the forward and reverse orders of purification. In defilement, the forward order is: with ignorance as condition, formations [arise], and so forth. The reverse order is: depending on what does old age and death accumulate, up to ignorance?' The Pratītyasamutpāda-sūtra says: 'Depending on the existence of what is there old age and death? Conditioned by what do such old age and death again arise?' The first sentence investigates the cause, and the latter sentence examines the cause. As for the forward and reverse orders of purification: when ignorance ceases then formations cease—this is forward. Due to the cessation of what does old age and death cease to exist?—this is reverse. Here the text is abbreviated and lacks this; it only treats defilement and purification as forward and reverse. As for the phrase 'the various [links of] dependent origination', that there are twelve and not just one is called 'various'. The preceding links act as conditions, causing the succeeding links to arise. Furthermore, bound by afflictions, one repeatedly arises in the various destinies; hence it is called dependent origination. It is also called 'dependently arisen' (pratītyasamutpanna); 'to arise' carries the sense of 'to originate'. It is also explained in terms of the result. For the rest, see the Yogācārabhūmi fascicles 9, 13, 11, and 93, and the Vijñaptimātratāsiddhi fascicle 8. Above, the explanations mostly rely on these treatises. The ten names are self-evident, yet each subsumes the three contemplations, their forms and dynamics arranged like stars. Now I shall once again gather them together through the original intent of the ten gates: The first gate explains the causal arising of defilement and purification; the second explains the original source of dependent origination; the third explains the existence and emptiness of cause and effect; the fourth explains mutual accomplishment without agent; the fifth presents their true principle; the sixth explains the mutual intermingling of power and function; the seventh completely exhausts suffering and eradicates arrogance; the eighth mutually eclipses without beginning; the ninth explains that existence and non-existence have no origin; the tenth explains the non-contradiction of the ultimate and conventional truths. Furthermore, gathering these ten gates does not go beyond five intents: the first gate is delusion regarding noumenon becoming phenomena; the next gate is the mutual support of noumenon and phenomena; the next six are the gates explaining the realization of phenomena; the ninth is the mutual vanishing of both phenomena and noumenon; the final one is the non-obstruction between phenomena and noumenon. Therefore, all ten reduce to four gates, which do not go beyond noumenon and phenomena. If viewed from the unimpeded interpenetration of noumenon and phenomena, then their mutual integration is multilayered; if relied upon the mutual fusion of the forward and reverse orders of noumenon and phenomena, then the gate of the real is profoundly tranquil. Hence the dependent origination of dharmatā is most profound, most profound. This very causal condition is called the causal Buddha-nature. The wisdom that contemplates the conditions is the causal-cause nature. When the causal cause reaches the fruit, it becomes the bodhi nature; when the causal nature reaches the fruit, it becomes the nirvāṇa nature. The non-obstruction of cause and fruit is the nature of dependent origination. One should only empty oneself and contemplate it.