大方廣佛華嚴經隨疏演義鈔 14.44

14.44

疏「上之四門」下，第三總結。於中有四：初以體用收之，體即前性，用即前相。二「又初一即因果」下，以宗中十一字收之。三「既以第四融前則四門一揆」者，總融四門。四「故即照」下，會歸心觀，在法為離、在心為遮，在法不壞、在心為照。遮即初之二門，照即三四二門。然初遮是即照之遮，次照是即遮之照。五即雙遮。六即雙照。七即正雙遮而正雙照。八即四門一揆，圓明一觀。九、十隨一句中具攝前四，亦同一觀。又十門齊鑒曰照，無心於十曰遮。雙照照前照遮，雙遮遮前遮照，言亡慮絕，了了分明。故上十門圓明一觀，方契十門之旨。合上四門之宗，希領文繫之表也。

Regarding the commentary's "the above four approaches" downward: third, a general summary. Within this there are four: first, subsuming them by means of essence and function—essence is the preceding nature, and function is the preceding characteristics; second, from "moreover, the first is cause and result" downward, subsuming them by means of the eleven characters of the doctrine; third, regarding "since the fourth is used to merge the preceding, the four approaches share a single course," this universally merges the four approaches; fourth, from "therefore, precisely illuminated" downward, this harmonizes them by returning to the contemplation of the mind: in dharma, it is transcendence; in the mind, it is negation; in dharma, it is non-destruction; in the mind, it is illumination. Negation is the first two approaches; illumination is the third and fourth approaches. However, the first negation is negation that is precisely illumination; the subsequent illumination is illumination that is precisely negation. The fifth is dual negation. The sixth is dual illumination. The seventh is being precisely dual negation while precisely dual illumination. The eighth is the four approaches sharing a single course, perfectly illuminating in a single contemplation. The ninth and tenth, within any single phrase, fully subsume the preceding four, likewise being the same single contemplation. Furthermore, when all ten approaches are surveyed simultaneously, it is called illumination; when the mind is free of intention toward the ten, it is called negation. Dual illumination illuminates the preceding illumination and negation; dual negation negates the preceding negation and illumination: words are forgotten and thoughts are severed, yet all is distinctly clear. Therefore, the above ten approaches perfectly illuminate in a single contemplation, only then according with the import of the ten approaches. Combining the doctrine of the above four approaches, one hopes to grasp what lies beyond the confines of the text.