大方廣佛華嚴經隨疏演義鈔 52.79

52.79

疏自下通會本末，中二：初會末歸本，可知。疏「後明本末無礙」等，以六相圓融者，然遠公四門解釋：一立意，為破定執；二立依，依初地行例釋；三泛就諸法以釋；四釋文。三中，如一色中同時具足有苦無常等諸法義集為一色為總相。無常色等為別相。無常等上皆有色言是同相。無常非苦等是異相。成壞二門約體同異成前二門，以彼異相苦無常等體不相雜，是故隨彼差別多色得攝為一故，取攝為成；以彼異相苦無常等義不同故，一色隨之分成多色，故名為壞，非實成壞。如色既爾，即色無常為總亦然。謂色無常、苦無常、空無常等別，餘四例知。餘同相亦然。色體既爾，一切法亦然。今疏文中牒論便釋，無別釋文。又以易故，無別立依，但有二門，兼取賢首義理分齊中意故。今疏中總有七門：一總彰大意、二標舉顯通、三彰其立意、四列名略釋、五總以喻明、六舉例遍釋、七指廣在餘。今初，謂欲六相圓融，令本末無礙故。從本起末，即前直釋經文中，依根本入開為九入，根本無別，於中說九，故云無別之別。言「次攝末歸本」者，即向會末歸本門，九入為別、會歸根本。言「非根本入有此差別」者，別而無別。

Below, the commentary comprehensively harmonises root and branch, with two parts: first, harmonising the branches to return to the root, which is understood. Regarding the commentary's "afterward clarifying that root and branch are unhindered" and so forth, through the perfect interfusion of the six characteristics: Master Yuan, however, explained this through four gates: first, establishing the intention, which is to destroy fixed attachments; second, establishing the basis, by analogy with the practices of the first stage; third, explaining generally with respect to all dharmas; fourth, explaining the text. Within the third: just as within a single form (rūpa), all dharma-meanings such as suffering, impermanence, and so forth are simultaneously and completely present, collected into a single form as the universal characteristic. Impermanent form and so forth are the particular characteristics. That all such as impermanence bear the word 'form' is the identical characteristic. That impermanence is not suffering and so forth is the differentiated characteristic. The two gates of formation and disintegration establish the preceding two gates based on identity and difference of essence: because those differentiated characteristics such as suffering and impermanence are not mixed in essence, multiple forms can accordingly be gathered into one through those distinctions, so taking them as gathered is 'formation'; because those differentiated characteristics such as suffering and impermanence differ in meaning, a single form accordingly divides into multiple forms, and is thus called 'disintegration'—it is not actual formation and disintegration. Just as it is so for form, so taking impermanence of form as the universal characteristic is also like this. That is, the impermanence of form, impermanence of suffering, impermanence of emptiness, and so forth are particular, and the remaining four may be known by analogy. The remaining identical characteristics are also like this. Since the essence of form is like this, all dharmas are also like this. Now in the commentary text, it cites the treatise and then explains it, without separately explaining the text. Furthermore, because it is simple, it does not separately establish a basis, but has only two gates, while also incorporating the meaning from Xianshou's *Analysis of Doctrine*. Now in the commentary there are seven gates in total: 1. generally revealing the great meaning; 2. proposing and demonstrating pervasive penetration; 3. revealing its established intention; 4. listing the names and briefly explaining them; 5. generally clarifying through metaphor; 6. citing examples to explain comprehensively; 7. pointing to broader treatments elsewhere. Now for the first: namely, intending the six characteristics to be perfectly interfused so that root and branch are unhindered. Proceeding from the root to produce branches refers to the previous direct explanation of the sūtra text, where based on the root entry it divides into nine entries; the root has no distinction, yet within it nine are spoken of, hence it is called "the distinction within non-distinction." Regarding "next, gathering the branches to return to the root": this refers to the preceding gate of harmonising branches to return to the root, where the nine entries are distinctions that are harmonised and returned to the root. Regarding "it is not that the root entry has these distinctions": it is distinct and yet without distinction.