大方廣佛華嚴經隨疏演義鈔 64.55

64.55

疏「後三唯觀染」者，以第三方便觀，一染法之因，自業助成故。上文云「亦解脫方便」者，約逆觀說，本明染法。言「二染法之緣」者，即第四因緣相觀，前約業親能生後，故說為因。今約助成不相捨離，故說為緣。言「後一就染觀過」者，以入諦觀，正約順觀但苦集故。

Regarding the statement, "The latter three exclusively contemplate defilement": because the third, the contemplation of upāya, is (1) the cause of defiled dharmas, assisted and accomplished by one's own karma. The previous text stated "also the upāya for liberation" in terms of reverse contemplation, but originally it clarifies defiled dharmas. The phrase "(2) the condition of defiled dharmas" refers to the fourth contemplation of the characteristics of causes and conditions; previously, because karma directly produces the subsequent, it was called a cause; now, because it assists in accomplishing and is not abandoned, it is called a condition. The phrase "the last one contemplates faults in terms of defilement": because the contemplation of entering the truths directly concerns forward contemplation, which is solely suffering and accumulation.