大方廣佛華嚴經疏 2.8

2.8

第二化儀前後者，今辯如來一代時教，略啟十門：一本末差別門、二依本起末門、三攝末歸本門、四本末無礙門、五隨機不定門、六顯密同時門、七一時頓演門、八寂寞無言門、九該通三際門、十重重無盡門。初中本末同時、始終一類，各無異說。然有三位：一若小乘中，則初度陳如、後度須跋，中間亦唯說小益小，如四《阿含經》及五部律。二若約三乘，則始終說三、通益三機，如《密跡經》等。三若約一乘，則始終唯為圓機說於圓極，如《華嚴》等。其中不通小乘，復攝九世該於前後，更無異說。然此三類，依於此世根性定者，常聞如上一類之法，故佛所演各通始終更無前後。二依本起末門，此有五類，謂初為菩薩說大、二為緣覺、三為聲聞、四為善根眾生、五為邪定，如〈出現品〉日照高山及三千。初成喻中廣辯其相，皆明先大後小。約法，名從本起末，以於一佛乘分別說三故、十八本二皆大乘出故。約機，各是一類之機，非約一機前後大小。三攝末歸本門者，依《無量義》，初時說小、次說中乘、後時說大。故《法華》亦云「初轉四諦」。《深密》、《妙智》雖復二時三一不同，皆先小後大。四本末無礙門者，謂初舉照山王之極說，明非本無以垂末；後顯歸大海之異流，明非末無以歸本。故本末交映、與奪相資，方為攝生之善巧矣。是故通論總有五位：一根本一乘，如《華嚴經》；二密意小乘、三密意大乘、四顯了三乘，上三如《深密》；五破異一乘，如《法華》。上之四門圓通無礙，是則前後即無前後、無前後之前後耳。五隨機不定門者，此上四門，初門明三類機始末常定，次門明五類機異時常定，第三門明一類機自淺之深，第四門明二類機，初機聞頓、後機從淺至深。更有一類不定之機，或從小乘、次入三乘、後入一乘，亦有從小直入一乘，或多類機隨聞一句，異解不同。六顯密同時者，若異聞互知，是顯不定；若互不相知，即是祕密。密顯同時，亦無前後。七上來諸門，一時頓演。八從初得道乃至涅槃，不說一句。九此上諸門盡通三際。十上之九門，隨處隨時重重無盡，皆無前後。後之二門，正是華嚴境界，融取前八，亦不離華嚴之用。

Second, regarding the sequence of the teaching methods: now, in explaining the Tathāgata's teachings throughout his lifetime, ten gates are briefly opened: 1. the gate of the distinction between root and branches; 2. the gate of giving rise to branches based on the root; 3. the gate of gathering the branches to return to the root; 4. the gate of the non-obstruction of root and branches; 5. the gate of being indeterminate according to capacities; 6. the gate of the simultaneity of the manifest and the secret; 7. the gate of sudden exposition at one time; 8. the gate of silence without words; 9. the gate of pervasive penetration throughout the three times; 10. the gate of layer upon layer without end. In the first gate, root and branches are simultaneous, each form remaining of one kind from beginning to end, without differing expositions. However, there are three positions: First, if in the Hīnayāna, he initially converted Ājñātakauṇḍinya and at the end converted Subhadra, and in the interim he spoke only Hīnayāna to benefit [those of] Hīnayāna [capacities], as in the four Āgama Sūtras and the Vinayas of the five divisions. Second, if concerning the Three Vehicles, from beginning to end he taught the three, universally benefiting the three capacities, as in the Guhyakādhipatinirdeśa-sūtra and others. Third, if concerning the Ekayāna, from beginning to end he taught only the ultimate perfection for capacities of the round [teaching], as in the Avataṃsaka and others. Therein, Hīnayāna is not included; furthermore, it gathers the nine times, encompassing before and after, without differing expositions. However, these three types are based on those whose faculties and natures in this world are fixed, who constantly hear a single kind of teaching as above; hence, that which the Buddha expounds each penetrates from beginning to end without sequence. 2. In the gate of giving rise to branches based on the root, there are five types: first, he expounded the Mahāyāna for bodhisattvas; second, for pratyekabuddhas; third, for śrāvakas; fourth, for sentient beings with kuśala-mūla; and fifth, for those of wrong certitude. As in the analogies of the sun shining on the high mountains and the [three thousandfold world in the] 'Manifestation Chapter' when first attaining [sambodhi], where the marks are extensively explained, all make clear [the sequence of] Mahāyāna first and Hīnayāna later. In terms of doctrine, it is named 'giving rise to branches from the root,' because within the One Buddha-yāna he differentially expounded the three, and because the eighteen [schools] and the two [branches] all arose from the Mahāyāna. In terms of capacities, each is a distinct class of capacity, not [a single person's] single capacity experiencing Hīnayāna and Mahāyāna in sequence. 3. Regarding the gate of gathering the branches to return to the root: according to the Anantanirdeśa-sūtra, at the initial time he taught the small, next he taught the middle vehicle, and at the final time he taught the great. Hence the Lotus Sūtra also says: 'Initially I turned the [wheel of the] Four Truths.' The Sandhinirmocana and the Vimalamati-sūtra, although different regarding the two periods or three periods, both have Hīnayāna first and Mahāyāna later. 4. Regarding the gate of the non-obstruction of root and branches: the initial presentation of the supreme exposition that illuminates the king of mountains makes clear that without the root, there is no means to extend the branches; the subsequent revelation of the diverse streams returning to the great sea makes clear that without the branches, there is no means to return to the root. Thus root and branches reflect each other, granting and depriving aiding each other, which only then constitutes the skill-in-means for gathering sentient beings. Therefore, to speak generally, there are five positions in all: first, the fundamental Ekayāna, as in the Avataṃsaka-sūtra; second, the intentional Hīnayāna; third, the intentional Mahāyāna; fourth, the explicit Three Vehicles—the above three being as in the Sandhinirmocana; fifth, the Ekayāna that refutes differences, as in the Lotus Sūtra. The above four gates are completely interpenetrating and unobstructed; this means that sequence is precisely no sequence, and non-sequence is precisely sequence. 5. Regarding the gate of being indeterminate according to capacities: among the four gates above, the first gate explains that the three types of capacities are constantly fixed from beginning to end; the second gate explains that the five types of capacities are constantly fixed at different times; the third gate explains that one type of capacity progresses from the shallow to the deep; the fourth gate explains two types of capacities—the initial capacity hears the sudden, while the subsequent capacity progresses from shallow to deep. Furthermore, there is a class of indeterminate capacities: some go from the Hīnayāna, next enter the Three Vehicles, and then enter the Ekayāna; some directly enter the Ekayāna from the Hīnayāna; or multiple kinds of capacities, upon hearing a single phrase, form different and distinct understandings. 6. In the simultaneity of the manifest and the secret: if hearing differently they are mutually aware, it is the manifest indeterminate; if they are mutually unaware, it is the secret. The secret and the manifest are simultaneous, also without before and after. 7. The above gates are suddenly expounded at one time. 8. From first attaining the Way up to nirvāṇa, he did not utter a single word. 9. The above gates completely penetrate the three times. 10. The above nine gates are, according to place and time, layer upon layer without end, all without before and after. The latter two gates are precisely the realm of the Avataṃsaka; they integrate the former eight, yet do not depart from the Avataṃsaka's function.