大方廣佛華嚴經疏 52.2

52.2

大文第三「十種力持」下有三十門，答前十行三十句問。古德分三：初六門，明大志曠遠行；二從「十種不思議」下九門，明定慧業用行；三從「十種園林」下十五門，明德備成滿行。然約圓融，此意非無。今不壞次，亦次第顯十行中行。第一行有三門，二三行各一，第四行二門，第五行六門，次四行各二門，第十行有九門，至文當知。所以用門多少者，檀在初故具三，戒忍通世間故唯一，定慧尊勝故有多門。智中既多，故般若中略，餘次勝故但用二門。又此十行雖約十度，而義多含，故文中或就十度明義、或就行名以釋。

The third major section, from 'ten kinds of empowering upholdings' onward, has thirty gates answering the thirty questions regarding the ten practices above. Ancient masters divided this into three: the first six gates clarify the practice of great aspirations of vast reach; second, the nine gates from 'ten kinds of the inconceivable' onward clarify the practice of the karmic functions of samādhi and wisdom; third, the fifteen gates from 'ten kinds of gardens and groves' onward clarify the practice of virtues fully perfected and fulfilled. In terms of perfect interpenetration, this meaning is indeed present. Now, without disrupting the sequence, I will also successively reveal the practices within the ten practices. The first practice has three gates, the second and third practices each have one, the fourth practice has two gates, the fifth practice has six gates, the next four practices each have two gates, and the tenth practice has nine gates, as will be understood when arriving at the text. As for why the number of gates used varies: because giving (*dāna*) is at the beginning, it possesses three; because morality (*śīla*) and forbearance (*kṣānti*) are shared with the mundane, each has only one; because samādhi and wisdom are noble and supreme, they have many gates. Since they are numerous in wisdom, they are abbreviated in prajñā; the remaining ones are secondarily supreme and therefore each uses only two gates. Furthermore, although these ten practices are treated in terms of the ten perfections, their meanings encompass much; hence the text clarifies their meaning either in terms of the ten perfections or explains them in terms of the names of the practices.