華嚴經探玄記 8.26

8.26

四約教顯者，真如有二門：一乘真如、三乘真如。一乘亦二門：一別教，謂圓通諸事統含無盡，如因陀羅網及微細等，廣此百句如中說。二同教者，則與三乘義同，但由智迴向故入一乘攝。二者三乘真如，亦有二門：一頓教，如維摩直默以顯玄意者是。此如絕於教義，相想俱不及，如《大般若經．那伽室利分》說。二漸教者，略有三門：一終、二始、三世間所知。初終教中復有二種：一始，如三十二菩薩顯不二法門者是；二終，即文殊所顯不二者是。此始終兩門竝具無分別教義空有二門。二始教中亦二：一始，如《百法論》六無為屬一切法攝，顯人法二空，得知真如不及二空為上，此門通分別無分別教義。二終者，如維摩為迦旃延說不生不滅是無常義等。又《金剛般若》微塵則非微塵等。又《對法論》開六無為成八，則三種真如屬無為攝，得知真如成無為上。此初教始終竝通分別無分別教義，無分別義者，謂證真如；無分別教者，謂比觀意言無分別境，悟大乘言教故。分別義者，謂教義則空故。今初教中真如但是空義，不同終教也。三世間所知真實者，復有二種：一始，謂人天正善根及愚法二乘等，入真實性攝故。《中邊論》云「世間所知真實，入真實性攝。」準彼論文，世間唯除虛誑妄語等，餘竝入真實，由許是菩提遠方便故。二終者，故論云「一切法但有名，謂分別名、思惟名，得知不同遠方便法。」此義唯局二種十名中，為是大乘近方便故。真如者，乃至流在十名，理不可壞故，同是真如也。

Fourth, in revealing it in terms of teachings: suchness has two gates: the suchness of the One Vehicle and the suchness of the three vehicles. The One Vehicle also has two gates: first, the distinct teaching, meaning that it universally penetrates all phenomena and totally contains the inexhaustible, like Indra's net and the subtle [interpenetration], extensively explained in the hundred phrases on suchness. Second, the shared teaching, which is identical in meaning to the three vehicles, but enters into the inclusion of the One Vehicle solely because of the dedication of wisdom. Second, the suchness of the three vehicles also has two gates: first, the sudden teaching, such as Vimalakīrti's directly remaining silent to reveal the profound meaning. This suchness transcends teaching and meaning, and neither marks nor concepts can reach it, as spoken in the Nāgaśrī section of the Mahāprajñāpāramitā Sūtra. Second, the gradual teaching briefly has three gates: first, the final; second, the initial; third, what is known by the world. In the first, the final teaching, there are again two kinds: first, the initial, such as the thirty-two bodhisattvas revealing the Dharma-gate of non-duality; second, the final, which is Mañjuśrī's revelation of non-duality. Both the initial and final gates fully possess the two gates of emptiness and existence of the non-conceptual teaching and meaning. In the second, the initial teaching, there are also two: first, the initial, as in the Treatise on the Hundred Dharmas where the six unconditioned [dharmas] belong to the inclusion of all dharmas, revealing the two emptinesses of persons and dharmas, through which one knows that suchness does not reach beyond the two emptinesses as supreme; this gate penetrates both the conceptual and non-conceptual teaching and meaning. Second, the final, as when Vimalakīrti explained to Kātyāyana that non-arising and non-ceasing is the meaning of impermanence, and so forth; also, as in the Vajracchedikā Prajñāpāramitā where 'paramāṇus are not paramāṇus', and so on. Furthermore, the Abhidharmasamuccaya divides the six unconditioned dharmas into eight, where the three kinds of suchness belong to the inclusion of the unconditioned, through which one knows that suchness constitutes the supreme unconditioned. Both the initial and final of this initial teaching penetrate the conceptual and non-conceptual teaching and meaning. The non-conceptual meaning refers to realizing suchness; the non-conceptual teaching refers to contemplating the non-conceptual objective sphere of mental speech through inference and awakening to the verbal teachings of the Mahāyāna. The conceptual meaning refers to the fact that the teaching and meaning are empty. Now in the initial teaching, suchness is merely the meaning of emptiness, unlike in the final teaching. Third, the reality known by the world again has two kinds: first, the initial, which refers to the correct wholesome roots of humans and devas and the two vehicles who are foolish regarding dharmas, because they are included within the real nature. The Madhyāntavibhāga Śāstra says: 'The reality known by the world is included within the real nature.' Based on the text of that treatise, in the mundane world, except only for falsehood and deceptive speech, all the rest enter into reality, because they are acknowledged as distant upāyas for bodhi. Second, the final: thus the treatise says, 'All dharmas are only names, meaning discriminating names and contemplating names; from this one knows it is different from the dharmas of distant upāyas.' This meaning is restricted solely to the two kinds of ten names, because they are close upāyas of the Mahāyāna. As for suchness, even flowing down into the ten names, because its principle cannot be destroyed, it is identically suchness.