大方廣佛華嚴經隨疏演義鈔 67.27

67.27

疏「後無明滅」下，逆觀，中二：先釋文、後「然十二緣三世並備」下第二結示。謂過去二因即含有愛等能潤業等，必依過去識等上起始生終死等過，具十二矣。現七果上起發潤等，現亦具矣。然七事中，五即生死而總別分，故說具七。當雖說二，同現亦具，二必有五及起因故。是以上言皆容互有，並如前說。言「但隨化跡隱顯分三令知過因」下，出隱顯意，義如前說。「則愚癡絕命」下，是逆觀意。以智慧劍破發業惑，以智慧火乾於現在潤業愛取，則七苦不生。能所引生，即四面網。此即《史記》書言「湯出，遇畋捕者祝云：『自天而下、從地而出，四方來者，皆入吾網中。』湯見之，歇三面網，祝云：『可上者上、可下者下，可東者東、可西者西、可南者南、可北者北。負吾命者，入吾網中。』」顯法令寬也。今亦不留一面，故曰四開。皆出證無生，若鳥出網以適八方。

Regarding the Commentary's line beginning with "Afterward, with the cessation of ignorance": reverse contemplation. Within this there are two parts: first, explaining the text; second, from "However, the twelve links are all complete in the three times" onward, concluding with the instruction. That is to say, the two past causes already contain craving and so forth that can moisturize karma, which must arise based on past consciousness and the rest, running through the faults of beginning in birth and ending in death, thus completing the twelve [links]. Arising initiation, moisturization, and so forth based on the present seven fruits, the present also has them complete. However, among the seven phenomena, five are just birth and death divided into general and particular; thus they are said to be seven. Although two are spoken of for the future, like the present they are also complete, because the two must possess the five and the initiating causes. Therefore, what was said above—that all allow for mutual presence—is entirely as previously stated. As for "Merely following the traces of conversion, hidden and revealed are divided into three to cause one to know the causal conditions of the faults" onward: this brings out the intention behind what is hidden and revealed, the meaning of which is as previously explained. From "Then ignorance loses its life" onward expresses the intent of reverse contemplation. Severing the afflictions that initiate karma with the sword of wisdom, and drying up the present craving and grasping that moisturize karma with the fire of wisdom, the seven sufferings do not arise. That which is capable of leading to birth and that which is led to birth are the four-sided net. This is as the *Shiji* records: "Tang went out and encountered a hunter praying: 'From heaven above, out of earth below, coming from the four directions—may all enter my net!' Tang saw this, opened three sides of the net, and prayed: 'May what can go up go up, what can go down go down, what can go east go east, what can go west go west, what can go south go south, and what can go north go north. Only those that defy my decree, enter my net!'" This revealed making the law broad. Now, it also does not leave a single side; hence it is said that all four are open. All emerge to realize non-arising, like birds leaving the net to roam freely in the eight directions.