大方廣佛華嚴經隨疏演義鈔 67.35

67.35

第八因緣生滅門。疏初觀，文前有三：一釋觀名二義名深，一無生故、二生與無生無障礙。二「此門」下，第二指經。三「釋此四句」下，廣辨義相。於中三：初雙標二章。二「理外妄計」下，總釋二章。言「是計是依」者，計是破邪之所，依是顯理之所。「是藥」者，是破邪之能。「是理」者是顯理之能。若望顯理，理為所顯。今用不為理，令於自等而見於理。見理因不，故以不為能顯。後「窮生」下，彰破顯之功。三「然其所計」下，別釋二章。先破邪中，有二：先計、後破。計有三類：凡小，如前夜摩偈說。二小乘，言「同類因」者，因果相似。如善五蘊與善五蘊展轉相望，為同類因。言「異熟因」者，唯諸不善及有漏善相望故也。言「俱有因」，如四大種更互相望，為俱有因。三約大乘，自有三義：前二通法相、無相宗，後一是法性宗。皆執法成病，故俱為所破。至顯理中當知其相。

Eighth, the approach of the production and cessation of causes and conditions. In the commentary's first contemplation, before the text there are three points: First, explaining the name of the contemplation—its two meanings are named profound: 1) because of non-arising, and 2) because arising and non-arising are without obstruction. Second, from 'This approach' downward, the second point points to the sūtra. Third, from 'Explaining these four phrases' downward, it extensively discerns the characteristics of meaning. Within this there are three: First, dual indication of the two sections. Second, from 'Erroneous reckonings outside the principle' downward, an overall explanation of the two sections. The words 'are reckonings and are reliances' mean: reckonings are the locus of refuting heterodoxy, and reliances are the locus of revealing the principle. 'Are medicines' refers to the capacity to refute heterodoxy. 'Are principles' refers to the capacity to reveal the principle. With respect to revealing the principle, the principle is what is revealed. Now, using 'non-' as the principle causes one to see the principle within self and so forth. Seeing the principle is caused by 'non-', and therefore 'non-' is taken as that which can reveal. Afterward, from 'Exhausting arising' downward, it demonstrates the efficacy of refutation and revelation. Third, from 'However, what is reckoned' downward, it individually explains the two sections. First, in refuting heterodoxy, there are two: first the reckonings, then the refutations. The reckonings are of three kinds: Ordinary people and the Small Vehicle, as spoken before in the Yāma verse. Second, the Small Vehicle. The term 'cause of the same type' means that cause and effect are similar; as virtuous five aggregates and virtuous five aggregates mutually related turn by turn serve as causes of the same type. The term 'retribution cause' is solely because of the mutual relation between unvirtuous and defiled virtuous [dharmas]. The term 'coexistent cause' is as the four great elements mutually related serve as coexistent causes. Third, in terms of the Great Vehicle, there are inherently three meanings: the former two apply to both the Dharma-Characteristics and the Markless schools; the latter one is the Dharmatā school. All cling to dharmas so as to form afflictions, and thus all become what is refuted. Their characteristics should be known when reaching the revelation of the principle.