大方廣佛華嚴經疏 3.7

3.7

第九事事無礙體者，文義皆圓，文即圓音。此中亦具十種玄門。〈現相品〉云「佛演一妙音，周聞十方國，眾音悉具足，法雨皆充遍。」即同時具足相應體。〈十住品〉云「欲具演說一句法，阿僧祇劫無有盡，而令文義各不同，菩薩以此初發心。」即廣陜無礙體，亦名純雜教。一句不壞，陜也純也。文義不同，廣也雜也。又云「於一法中解眾多，眾多法中解了一」等，皆一多相容教也。〈出現品〉云「如來音聲普入一切，譬如書字」等，此亦相入即相容也。〈十住〉又云「一即是多多即一，文隨於義義隨文。」即相即教體。〈出現品〉云「道場皆聞，不出眾外，各各隨解。」即隱顯教體也。又云「如來言音唯是一味，隨諸眾生心器異故無量差別。」亦隱顯教體，亦純雜教也。又云「如來於一語言中，演說無邊契經海，如善口女」等，即微細教也。〈阿僧祇品〉云「於彼一一修多羅，分別諸法不可說。於彼一一諸法中，又說諸法不可說」等，一法既爾，餘法亦然，交映重重無盡無盡，即帝網教也。觸事皆法，即託事生解教也。一念頓演，即十世教也。如諸會中此方所說十住等，十方亦爾，即主伴教也。若隨說一法一門，皆有無量修多羅為眷屬等，即眷屬教。雖不得為主，亦是伴類。此且約言說。若類通諸法皆為教體，即所詮義。義即普法具十玄門，如義分齊。

Ninth is the essence of the non-obstruction among phenomena: both text and meaning are perfect [and complete]; the text is precisely the perfect voice. Herein also are contained the ten profound gates. The "Chapter on the Manifestation of Marks" says: "The Buddha expounds a single wondrous voice, / Heard universally in the lands of the ten directions. / All voices are completely contained within it, / And the rain of Dharma fills everywhere." This is the essence of simultaneous containment and corresponding harmony. The "Chapter on the Ten Abodes" says: "Wishing to fully expound a single phrase of the Dharma, / Through asaṃkhyeya kalpas without end, / Yet causing the words and meanings to be distinct from one another: / Through this the bodhisattva first generates the mind [of bodhi]." This is the essence of the non-obstruction of the broad and the narrow, also called the teaching of purity and mixture. Not destroying a single phrase is narrowness and purity; words and meanings being distinct is breadth and mixture. It also says: "In a single phenomenon one understands the many; in many phenomena one understands the one," and so forth: these are all the teaching of mutual containment of the one and the many. The "Chapter on the Manifestation [of the Tathāgata]" says: "The voice of the Tathāgata universally enters all, like written characters," and so forth; this is also mutual entering, which is mutual containment. The "Ten Abodes" also says: "The one is precisely the many, the many are precisely the one; / The text accords with the meaning, the meaning accords with the text." This is the teaching-essence of mutual identity. The "Chapter on the Manifestation" says: "All in the place of enlightenment hear it, yet it does not go beyond the assembly; each understands in accordance [with their capacity]." This is the teaching-essence of concealment and manifestation. It also says: "The spoken sound of the Tathāgata is of a single flavor alone; yet according to the different mental capacities of sentient beings, it has immeasurable distinctions." This is also the teaching-essence of concealment and manifestation, as well as the teaching of purity and mixture. It also says: "The Tathāgata within a single speech expounds a boundless ocean of sūtras, like the female deity Good Voice (Suvaktroktā)," and so forth; this is the teaching of the subtle and minute. The "Chapter on the Incalculable" says: "In each of those sūtras, / He discriminates ineffable phenomena. / In each of those phenomena, / He again expounds ineffable phenomena," and so forth. One phenomenon being thus, the rest of phenomena are also like this, intersecting and reflecting layer upon layer, endless and inexhaustible: this is the teaching of Indra's net. Coming into contact with any phenomenon is Dharma: this is the teaching of producing understanding by relying on phenomena. Expounding instantaneously in a single thought-moment: this is the teaching of the ten time-periods. Just as in the various assemblies, the Ten Abodes and so forth spoken in this world are also spoken in the ten directions: this is the teaching of host and companion. If in accordance with expounding one dharma or one gate, there are always immeasurable sūtras as retinue and so forth, this is the teaching of retinue: though they do not become the host, they are of the companion category. This is said with respect to verbal expression. If analogously extended to all phenomena as teaching-essences, these are the signified meanings. The meaning is precisely that the universal Dharma is endowed with the ten profound gates, as [clarified] in the Scope of Meanings.