大方廣佛華嚴經隨疏演義鈔 62.44

62.44

疏「此次第」下，第五彰其次第，先正明、後解妨。今初。「從麁至細」者，身色最麁；受領外境，望身次麁；心復為次，不約境故；法最為細，攝涅槃故。麁者易治，故云「從麁至細，教對治故。」次引《智論》下，證次第對治之相。後言「破此四倒」下，結行功能，亦是修果。對於常等，以無常等而為正行，而非實相。由此悟實，故稱為門。

Regarding the commentary's "This sequence…" and so on, this is the fifth [point], clarifying their sequence: first explaining directly, and second resolving an objection. Now, first: "From coarse to subtle" means that the physical body is the coarsest; feeling receives external objects and is next in coarseness compared to the body; mind is next again, as it does not rely on external objects; and dharmas are the most subtle, as they include nirvāṇa. The coarse is easier to counteract; hence it says "from coarse to subtle, because it teaches counteraction." Next, where it cites the *Mahāprajñāpāramitopadeśa*, it proves the characteristics of sequential counteraction. Later, where it says "crushing these four inversions...", it concludes with the functions of practice, which are also the fruits of cultivation. In contrast to permanence and the rest, impermanence and the rest serve as correct practice, yet they are not the true characteristic. Because one awakens to reality through them, they are called gates.