大方廣佛華嚴經疏 51.33

51.33

大文第二「發普賢心」下有二十門，答前二十句問，明十住行法。古德同分為四：初六門別明發心住義。二「十種波羅蜜」下六門明餘九住中所成內德行。三從「十種說法」下三門明諸住中外化行。四從「十種自在」下有五門明無礙殊勝行非不有理。今取順十住，經文二十門，如次明十住行，但與前行互有廣略，影顯解中之行廣無盡故。若依圓融，行行遍通，若不壞相，不妨次第。初四門明初住行、二三各有二門、四五各一、後五皆二門。

In the second major section, under 'generating the Samantabhadra mind,' there are twenty gates answering the previous twenty phrases of questions, explaining the practices of the ten abodes. The ancient masters similarly divided them into four: the first six gates specifically explain the meaning of the abode of generating the aspiration; second, the six gates under 'ten kinds of pāramitās' explain the internal virtuous practices accomplished in the remaining nine abodes; third, the three gates from 'ten kinds of preaching the Dharma' explain the external transforming practices in the various abodes; fourth, the five gates from 'ten kinds of sovereign masteries' explain unobstructed superior practices—not that there is no principle in this. Now, following the ten abodes, the twenty gates of the sūtra text explain the practices of the ten abodes in proper sequence, merely having mutual broadness and brevity compared with the previous practices, implicitly revealing that the practices within understanding are broadly inexhaustible. If relying on perfect interpenetration, practice after practice universally pervades; if not destroying the marks, it does not impede the sequence. The first four gates explain the practice of the first abode; the second and third each have two gates; the fourth and fifth each have one; the latter five each have two gates.