華嚴經探玄記 1.101

1.101

就初門中有十義具足：一教義具足；二理事；三境智；四行位；五因果；六依正；七體用；八人法；九逆順；十應感具足，謂眾生機感，如來應赴。下云「一切眾生所樂示現雲。」然此十對同時相應為一緣起，隨一各具餘一切義。如初門既爾，餘廣狹等九門皆各具前十對，但隨門異耳。是故一一門中各有十百千等，思之可見。今且於一事法之上辨此十對，餘可准知。如下文中「一蓮華葉，表令生解為教。」即是所詮為義，如下勝音菩薩蓮華處說。二華相為事，華體是理。下云「法界不可壞蓮華世界海。」三華是所觀亦即能觀，以此經中可以內行為外事故。四行事之華結成位故。五因事之華攬成果故。六華臺所依亦入正故，如國土身等。七華體同真，用應機故。八全攬為人，恒是法故。九逆同五熱，順十度故。十應赴群機，亦能感故。如一華事既爾，餘一切事皆准知之。事法既爾，餘教義等一切皆然，准思可見。如具自十對既爾，彼一華葉具前十門亦然。何者？此蓮華葉具前十義，同時相應具足圓滿故。是初門也。

Within the first gate, ten meanings are fully possessed: first, doctrine and meaning are fully possessed; second, principle and phenomena; third, object and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, primary and secondary; seventh, essence and function; eighth, person and phenomenon; ninth, contravention and conformity; tenth, response and resonance are fully possessed—meaning the resonance of sentient beings' capacity and the responsive descent of the Tathāgata. As the text below says: 'A cloud of manifestations according to what all sentient beings delight in.' These ten pairs correspond simultaneously as a single dependent origination, and whichever single one is taken, it each possesses all the remaining meanings. Just as this is so for the first gate, the remaining nine gates of breadth and narrowness and so forth each possess the preceding ten pairs, differing only according to the gate. Therefore, within each single gate there are tens, hundreds, and thousands, which can be seen upon reflection. For now, let us identify these ten pairs upon a single phenomenal dharma; the rest may be known by analogy. As in the text below: 'A single lotus leaf: its expressing [the Dharma] to generate understanding is the doctrine'; that which is signified is the meaning, as explained below in the place of the lotus of Bodhisattva Jinaprabha (Shengxiang/Shengyin). Second, the characteristic of the flower is phenomenon; the essence of the flower is principle. Below it says: 'The dharmadhātu cannot be destroyed, the ocean of Padmagarbha worlds.' Third, the flower is the object of contemplation and also the contemplating [wisdom], because in this sūtra internal practices can be made external phenomena. Fourth, the flower of phenomenal practice completes the stages. Fifth, the flower of phenomenal cause encompasses the fruition. Sixth, the lotus pedestal that is the secondary [environment] also enters the primary [body], as with the land-body and so forth. Seventh, the essence of the flower is identical with true reality, while its function responds to capacities. Eighth, it is entirely embraced as the person, yet is constantly the phenomenon. Ninth, contravention is identical to the five heats, while conformity is the ten pāramitās. Tenth, it responds to the multitude of capacities and can also stimulate resonance. Just as this is so for the phenomenon of a single flower, all other phenomena are to be known by analogy. Phenomena being so, all others such as doctrine and meaning are likewise so, which can be seen by reflection. Just as its possessing its own ten pairs is so, that single lotus leaf's possessing the preceding ten gates is also so. Why? Because this lotus leaf possesses the preceding ten meanings, simultaneously corresponding, complete, and fulfilled. This is the first gate.