花嚴經文義綱目 1.110

1.110

第四約義顯者，總標此經大意義理，略作十門：一同時具足相應門、二因陀羅網法界門、三祕密隱顯俱成門、四微細相容安立門、五諸藏純雜具德門、六十世隔法異成門、七一多相容不同門、八諸法相即自在門、九唯心迴轉善成門、十託事顯法生解門。此上十門中各有十義：一人法、二教義、三因果、四理事、五解行、六分齊境位、七師弟法智、八主伴依正、九逆順體用、十隨生根欲示現。此等十義皆同時相應成一緣起，隨別義門入前十門，皆準思之。又更重釋前十門。初是諸緣契合義，是總也。約緣起全有力全無力義，故有相容門也。約緣起空有義，故有相即門也。緣起力用重重攝故，有帝網門也。緣起有無各不竝故，有隱顯門也。約緣起同體門攝法，故有微細門也。約所起法分前後際，故有十世門也。約緣起諸門所收諸法各有純雜，故有純雜門也。約緣起自性，故有唯心門也。約緣起相用理觀如事，故有說託事顯法門也。此十義通一部經，思之。

Fourth, in revealing it through meaning: broadly indicating the great significance and principle of this sūtra, it is briefly presented in ten gates: 1. the gate of simultaneous completion and mutual correspondence; 2. the gate of the Indra's net dharmadhātu; 3. the gate of the simultaneous establishment of the secret, the hidden, and the manifest; 4. the gate of the subtle mutual containment and establishment; 5. the gate of all storehouses possessing the virtues of purity and mixture; 6. the gate of the distinct formation of separate dharmas across the ten time periods; 7. the gate of the mutual containment of the one and the many without identity; 8. the gate of the unobstructed mutual identity of all dharmas; 9. the gate of the excellent accomplishment through mind-only revolving; 10. the gate of manifesting the Dharma by relying on phenomena to produce understanding. Within these ten gates above, each contains ten meanings: 1. person and dharma; 2. teaching and meaning; 3. cause and effect; 4. principle and phenomena; 5. understanding and practice; 6. limits, realms, and stages; 7. master and disciple, dharma and wisdom; 8. host and retinue, dependent environment and primary sentient beings; 9. contrary and accordant, essence and function; 10. manifesting in accordance with beings' faculties and desires. These ten meanings all mutually correspond at the same time to form one pratītyasamutpāda. As they enter the preceding ten gates according to specific meanings, all should be comprehended along these lines. Furthermore, to explain the previous ten gates again: the first is the meaning of all conditions being in concord, which is the general [gate]. In terms of the meaning of pratītyasamutpāda being fully efficacious and fully devoid of efficacy, there is the gate of mutual containment. In terms of the meaning of the emptiness and existence of pratītyasamutpāda, there is the gate of mutual identity. Because the power and function of pratītyasamutpāda are repeatedly encompassing, there is the gate of Indra's net. Because existence and nonexistence in pratītyasamutpāda do not stand side by side, there is the gate of the hidden and manifest. In terms of the gate of identical essence in pratītyasamutpāda encompassing dharmas, there is the gate of the subtle. In terms of the dharmas that arise dividing into prior and posterior limits, there is the gate of the ten time periods. In terms of the dharmas gathered by the various gates of pratītyasamutpāda having each their purity and mixture, there is the gate of purity and mixture. In terms of the inherent nature of pratītyasamutpāda, there is the gate of mind-only. In terms of the principle-contemplation of the characteristics and functions of pratītyasamutpāda being like phenomena, there is the gate of speaking of manifesting the Dharma by relying on phenomena. These ten meanings run through the entire scripture; contemplate them.