大方廣佛華嚴經隨疏演義鈔 65.44

65.44

疏「三約一切相智觀」，文中四：一彰門所攝。言「及第二觀之一半」者，第二即依止觀。依止有二：一依第一義，即是相續門；二依一心，即第二一心所攝門。第一義一心，故但半耳。二「謂初成答」下，別顯二觀。初染淨，有二：前意約因、後意約果，即《雜集》等染淨義。三「相諦觀中」下，舉其二觀，顯此為勝。以前二觀但有不知，今具知不知為染淨，故深細也。四「然上相續」下，總結一門深廣之相。於中三：初成橫對三乘三智。三智之義，已如前配。二「又初順根本」下，局大乘三智，然通因果。三「雖無我所」下，融其三智而成一心。初空即假，故不礙起悲。二「能所本空」下，假不礙空，悲而無著。三「雙窮」下，即空即假，不滯自他，自即根本、他即後得。「三觀一心」下，總結無礙，成般若因。五「一門」下，結歎深廣。

Regarding the Commentary's "Third, contemplation in terms of the cognition of all aspects": within the text there are four [parts]: First, it reveals what is subsumed under the gate. The words "and half of the second contemplation" mean that the second is the contemplation of reliance. Reliance has two [aspects]: first, reliance on the ultimate truth, which is the continuity gate; second, reliance on the one mind, which is the second gate, subsumed under the one mind. Since the ultimate truth is the one mind, it is only half. Second, from "Namely, first accomplishing the answer" down, it specifically reveals the two contemplations. The first, defilement and purity, has two [aspects]: the former purport concerns causes, and the latter purport concerns results, which is the meaning of defilement and purity in the Samuccaya and elsewhere. Third, from "In the contemplation of characteristics and truths" down, it adduces its two contemplations to reveal this one as superior. Because the previous two contemplations had only "not knowing", whereas now it fully possesses knowing and not knowing as defilement and purity, it is profound and subtle. Fourth, from "However, the continuity above…" down, it summarizes the broad and profound characteristics of the single gate. Within this are three: First, it establishes the horizontal correlation to the three yānas and three cognitions. The meaning of the three cognitions has already been correlated as before. Second, from "Furthermore, the first accords with the fundamental…" down, it restricts them to the three cognitions of the Mahāyāna, yet encompasses cause and result. Third, from "Although without 'I' and 'mine'…" down, it merges the three cognitions to form the one mind. First, emptiness is precisely provisionality, so it does not obstruct the arising of compassion. Second, from "The grasper and grasped are fundamentally empty" down, provisionality does not obstruct emptiness, so compassion is free of attachment. Third, from "Fathoming both…" down, being both empty and provisional, one does not stagnate in self and other: self is the fundamental [cognition], other is the subsequently attained [cognition]. From "The three contemplations are one mind" down, it concludes their unimpededness, accomplishing the cause of prajñā. Fifth, from "A single gate…" down, it concludes with praise of its depth and breadth.