大方廣佛華嚴經隨疏演義鈔 14.43

14.43

疏「一由離相」下，別釋中初二一對但明俱離，三四一對不礙兩存。然性則叵壞，但云不泯。相則可壞，故言不壞。五即合其初二，六即合其四三，皆由性相相即故，二對皆不相異。七復合其五六，謂六是於存、五是於泯，正存即泯，故復不異。八即融前因果令同法界。九由同法界因果互攝。十令因果差別之法一一別攝。已知大意，次隨難釋。疏「此即相為宗」等者，舉相意欲令亡，不在相故。後對合上離相，並為其宗。令亡因果者，前離於相，明因果之相本離；今亡因果，令離取相之心。言「下九準思」者，二中應云舉性為宗，令離性為趣；離性為宗，令亡法界為趣。三即離性為宗，不泯性為趣，以性本自離不待泯故。又離性不泯性為宗，令亡法界不礙法界為趣。四以離相為宗，不壞相為趣，相本自離不待壞故。又離相不壞相為宗，令亡因果不壞因果為趣。五離相為宗，不異離性為趣，由性相不異故。若異離性，非真離相故。又離相不異離性為宗，令雙融性相俱泯為趣。六不壞相為宗，不異不泯性為趣。若離不泯有不壞者，是定有故。又不壞不異不泯為宗，令俱存現前為趣。七雙存為宗，不異雙泯為趣，以即泯而存方是存故。又雙存不異雙泯為宗，令超視聽絕思議不礙見聞言念為趣。然超視聽之妙法，則約相說；絕思議之深義，則約性說。八法界性融不可分為宗，令因果各攝法界為趣。九因果各全攝法界為宗，令因果互在為趣。十二位差別皆攝法界為宗，一一行位無盡為趣。

Regarding the commentary's "First, due to transcending characteristics" downward: in the detailed explanation, the first pair merely clarifies dual transcendence; the third and fourth pair do not obstruct both being preserved. However, the nature cannot be destroyed, so it merely says "not obliterated"; characteristics can be destroyed, so it says "not destroyed." The fifth combines the first two, and the sixth combines the fourth and third; both are because nature and characteristics are mutually identical, so neither of the two pairs differs from the other. The seventh further combines the fifth and sixth: the sixth pertains to preservation and the fifth pertains to obliteration; precisely while being preserved, it is obliterated, and hence they do not differ either. The eighth merges the preceding cause and result to make them identical with the dharmadhātu. The ninth, due to identity with the dharmadhātu, has cause and result mutually subsuming each other. The tenth causes the differentiated phenomena of cause and result to subsume each other one by one. Having understood the general import, next they are explained according to the difficulties. Regarding the commentary's "this takes characteristics as the doctrine," and so forth: presenting characteristics is intended to cause them to be forgotten, because one does not abide in characteristics. The latter pair combines with the above transcendence of characteristics, together forming its doctrine. Causing one to forget cause and result means that earlier transcending characteristics clarified that the characteristics of cause and result are fundamentally transcendent; now, forgetting cause and result causes one to transcend the mind that grasps at characteristics. As for the statement "the nine below are to be deduced accordingly": in the second, one should say that presenting nature as the doctrine makes transcending nature the intent; presenting transcendence of nature as the doctrine makes forgetting the dharmadhātu the intent. The third takes transcendence of nature as the doctrine and non-obliteration of nature as the intent, because nature is fundamentally transcendent of itself and does not wait to be obliterated. Again, taking transcendence of nature and non-obliteration of nature as the doctrine makes forgetting the dharmadhātu without obstructing the dharmadhātu the intent. The fourth takes transcendence of characteristics as the doctrine and non-destruction of characteristics as the intent, because characteristics are fundamentally transcendent of themselves and do not wait to be destroyed. Again, taking transcendence of characteristics and non-destruction of characteristics as the doctrine makes forgetting cause and result without destroying cause and result the intent. The fifth takes transcendence of characteristics as the doctrine and not differing from transcendence of nature as the intent, because nature and characteristics are not different. If it differed from transcendence of nature, it would not be true transcendence of characteristics. Again, taking transcendence of characteristics not differing from transcendence of nature as the doctrine makes dual fusion with nature and characteristics both obliterated the intent. The sixth takes non-destruction of characteristics as the doctrine and not differing from non-obliteration of nature as the intent. If there were non-destruction apart from non-obliteration, it would be definitively existent. Again, taking non-destruction not differing from non-obliteration as the doctrine makes both being preserved and appearing before one the intent. The seventh takes dual preservation as the doctrine and not differing from dual obliteration as the intent, because only being preserved while precisely obliterated is true preservation. Again, taking dual preservation not differing from dual obliteration as the doctrine makes transcending sight and hearing and cutting off thought and deliberation without obstructing seeing, hearing, speaking, and thinking the intent. However, the wondrous dharma that transcends sight and hearing is spoken in terms of characteristics; the profound meaning that cuts off thought and deliberation is spoken in terms of nature. The eighth takes the fusion of the nature of the dharmadhātu being indivisible as the doctrine, and causing cause and result each to subsume the dharmadhātu as the intent. The ninth takes cause and result each completely subsuming the dharmadhātu as the doctrine, and causing cause and result to be mutually present in each other as the intent. The tenth takes the differentiated positions of cause and result each subsuming the dharmadhātu as the doctrine, and making each and every practice and stage inexhaustible as the intent.