大方廣佛華嚴經隨疏演義鈔 64.15

64.15

疏「總云一切法」者，經中有三：初一切法是平等法體、二無相是平等因、三平等是所成義。別中，前七以無遣有。然其疏中解前七句，自有五意：一依論。總句是十二入，則別別句皆十二入，謂十二入體，十二入生等。二者通遣十二入。上三性之義，初句遣遍計，故云此遣分別。分別，古譯遍計之名。次四染分淨分俱遣依他，六七皆遺圓成。疏文自具三者，為破前地之慢，慢依四諦而起。初二遣苦，故初云想；二云生者，諸入苦果。次一遣集，以成是苦之因故。第四句遣滅，故云非滅惑方淨。第五句遣道，故云謂道分別。六七亦遣滅，然四是滅惑名滅，六七即顯滅理之滅，故皆云真如。四約進觀後位有十二緣觀，前三遣染緣起，體生即識等，七苦成即三煩惱二業故。次三遣淨緣起，謂四遣無明滅行滅等；五遣能逆觀之智；六即所顯真體；七雙遣染淨，染淨平等故。五約五法，初一遣名及與妄想，言分別故。次三遣相，染淨皆相故。五遣正智，無分別故。六七遣如如，以離取捨本來寂靜故。然遠公更有一意，謂約三空。初之一句遣分別想，即是空門；中間五句遣其名相，是無相門；末後一句遣取捨願，顯無願門。此與初地義同，初地以空門治分別、無相治相、無願治取捨故。此非無理。疏以十句皆通三空，故不顯之，但有五意耳。

Regarding the commentary's "in general, it states 'all phenomena'": in the sūtra there are three aspects: 1. 'all phenomena' is the substance of the equal phenomena; 2. 'signlessness' is the cause of equality; 3. 'equality' is the meaning of what is accomplished. In the specific exposition, the first seven eliminate existence by means of non-existence. However, in the commentary's explanation of the first seven clauses, there are naturally five intents: 1. Relying on the treatise. The general clause is the twelve āyatanas, so each specific clause concerns the twelve āyatanas—namely, the substance of the twelve āyatanas, the arising of the twelve āyatanas, and so forth. 2. Universally eliminating the twelve āyatanas. Applying the meaning of the three natures: the first clause eliminates the imagined nature (parikalpita), hence it says that this eliminates conceptual discrimination—'conceptual discrimination' (fenbie) was the ancient translation for the term parikalpita. The next four eliminate the dependent nature (paratantra) in both its defiled and pure divisions; the sixth and seventh both abandon the consummate nature (pariniṣpanna). The commentary's text itself contains these. 3. Countering the conceits of the previous ground: conceit arises based on the four truths. The first two eliminate suffering, so the first says 'thought' and the second says 'arising,' which are the suffering fruits of the various āyatanas. The next one eliminates origination, as it forms the cause of this suffering. The fourth clause eliminates cessation, hence it says 'not being pure only when afflictions are extinguished.' The fifth clause eliminates the path, hence it says 'referring to the path's discrimination.' The sixth and seventh also eliminate cessation; however, the fourth is called cessation in the sense of extinguishing afflictions, while the sixth and seventh reveal the cessation that is the principle of cessation, which is why both speak of tathatā. 4. In terms of advancing contemplation to the subsequent stage where there is contemplation of the twelve links of dependent origination: the first three eliminate defiled dependent origination—substance and arising being consciousness and so on, the seven sufferings, and accomplishment being the three afflictions and two karmas. The next three eliminate pure dependent origination—namely, the fourth eliminates the cessation of ignorance, cessation of conditioning activities, and so on; the fifth eliminates the cognition capable of reverse contemplation; the sixth is the true substance revealed; the seventh eliminates both defilement and purity, because defilement and purity are equal. 5. In terms of the five dharmas: the first eliminates name and false imagination, because it speaks of conceptual discrimination. The next three eliminate marks, because both defilement and purity are marks. The fifth eliminates correct cognition, because it is non-discriminative. The sixth and seventh eliminate suchness (tathatā), because by being free from grasping and rejecting, it is primordially quiescent. Master [Hui]yuan, however, had yet another interpretation, namely in terms of the three gates to liberation through emptiness. The first clause eliminates discriminative thought, which is the gate of emptiness; the middle five clauses eliminate its names and marks, which is the gate of signlessness; the final clause eliminates vows of grasping and rejecting, revealing the gate of wishlessness. This shares the same meaning with the first ground, for the first ground uses the gate of emptiness to counter discrimination, signlessness to counter marks, and wishlessness to counter grasping and rejecting. This is not without reason. Since all ten clauses universally apply to the three gates of emptiness, the commentary does not make this explicit, but merely has the five intents.