大方廣佛華嚴經隨疏演義鈔 64.53

64.53

疏「第三一切相智觀」中，「一染淨分別觀」者，謂計我緣生為染，無我緣滅為淨。「二依止觀攝初門後半及第二門」者，謂初門有二佛子，從後佛子，明迷真起妄緣相。次第半門明依第一義，以不知故即起諸緣，是為染依。第二門明見第一義，諸緣轉滅便為淨依。「三方便觀」者，即第三自業助成門。謂因緣有支各有二業，為起後方便。若滅前前則後後不生，是解脫方便。「四因緣相觀」，即第四不相捨離門，謂有支無作故。既由前前令後後不斷，助成後後，則後後無性，何有前前能作？後後即以無作為緣之相。「五入諦觀」者，即第五三道不斷門。三道，苦集諦故。逆觀，即滅道故。「六力無力信入依止觀」者，即第六三際輪迴門。謂此三際為因義邊名為有力，為果義邊名為無力。若約三際，前際於現五有力，於當二無力。中際愛等，於當有力，於現無力。以斯三際化彼凡夫，令信入依行。「七增上慢非增上慢信入觀」者，即第七三苦集成門，不如實知微苦。我慢，即增上慢。若知微苦，非增上慢。不知令知，名為信入。「八無始觀」者，此有二意：一約俗說，因緣為生滅之本，生死無際故因緣無始。二約真說，見法緣集無有本性可為依止，故名無始。「攝八九門」者，第八門因緣生滅，但一念緣生即是不生，故云無始。第九門隨順轉故而生，非有本也。「九種種觀攝第十門」者，即隨順無所有盡門，由隨順有故有欲色愛等之殊，故云種種。

In the Commentary's [section on] "the third, the contemplation of the knowledge of all aspects": (1) "The contemplation of distinguishing defilement and purity": grasping at a self and causal arising is defilement, while selflessness and the cessation of conditions is purity. (2) "The contemplation of reliance subsumes the latter half of the first door and the second door": the first door has two instances of 'Sons of the Buddha'; from the latter 'Sons of the Buddha', it clarifies the characteristics of conditions where delusion regarding the true gives rise to the false. The subsequent half door clarifies relying on the ultimate truth; because of not knowing it, the various conditions arise, which is the reliance of defilement. The second door clarifies seeing the ultimate truth, whereby the various conditions cease, which is the reliance of purity. (3) "The contemplation of upāya" is the third door of assistance by one's own karma. It means that the causal conditions and branches of existence each have two actions that serve as the upāya for giving rise to what follows. If the preceding are extinguished, the succeeding are not born, which is the upāya for liberation. (4) "The contemplation of the characteristics of causes and conditions" is the fourth door of non-abandonment; it refers to the branches of existence having no agent. Since the preceding causes the succeeding not to be interrupted and assists in accomplishing the succeeding, the succeeding lacks self-nature; how could there be a preceding agent? The succeeding takes being without an agent as the characteristic of conditions. (5) "The contemplation of entering the truths" is the fifth door of the non-interruption of the three paths. The three paths are the truths of suffering and accumulation. Reverse contemplation is precisely cessation and the path. (6) "The contemplation of entering with faith into reliance through efficacy and non-efficacy" is the sixth door of transmigration through the three boundaries. These three boundaries, on the side of their meaning as cause, are called efficacious, and on the side of their meaning as fruit, are called non-efficacious. In terms of the three boundaries, the previous boundary is efficacious toward the present five, and non-efficacious toward the future two. Craving and so on in the middle boundary are efficacious toward the future, and non-efficacious toward the present. Using these three boundaries to transform those ordinary beings causes them to enter with faith and act in reliance. (7) "The contemplation of entering with faith into arrogance and non-arrogance" is the seventh door of the accumulation of the three sufferings. Not knowing subtle suffering as it truly is and [holding to] self-conceit is arrogance. If one knows subtle suffering, it is non-arrogance. Causing those who do not know to know is called entering with faith. (8) "The contemplation of beginninglessness": this has two meanings. First, explained conventionally, causes and conditions are the root of arising and cessation; since birth and death are boundless, causes and conditions are beginningless. Second, explained truly, seeing that the causal aggregation of dharmas has no original nature that can serve as a reliance, it is called beginningless. "Subsuming the eighth and ninth doors": in the eighth door of the arising and cessation of conditions, a single moment of causal arising is itself non-arising; hence it is called beginningless. In the ninth door, they arise due to sequential accord, not having a root. (9) "The contemplation of variety subsumes the tenth door," which is the door of accord with non-existence and exhaustion; due to according with existence, there are distinctions of desire, form, craving, and so on; hence it is called variety.