大方廣佛華嚴經疏 52.5

52.5

三、十種深入者，上明預欣當成；此辨現能證了，即前法施之行故。彼云「我當盡學諸佛所學，證一切智、知一切法，為眾生說。」十中，前六有入字，後四以知為初，證入、了知二文彰顯。於中，初四入器世間，前三別入三世、後一總明。別中，現在內數謂多少，行謂剎因，說謂彼彼果中說法，清淨謂剎體，此是通體。後總句云種種性，即染淨等殊，斯即別體。次二入眾生世間。後四入智正覺世間。於中，前三入三世佛、後一入法。法中，初知差別五乘；後「雖知」下明權實雙行，以性不壞相故，雖無分別而說種種。此中分別即是差別，故晉經云「雖諸法無一無異，而說一異。」次言悉入法界無所入故者，釋成上義，謂悉入法界故無差別，無所入故而說種種。何者？若別有一入處，則入時失本相，不得說種種。以當法自虛名入法界，無別可入，則不壞種種矣。「言如其」下，此上辨知，此下明說。夫說法者當如法說，法既權實雙融，說亦即說無著。

Third, regarding the ten kinds of profound entry: the preceding section explained the advance joy in future accomplishment, whereas this one clarifies the present capacity to realize and comprehend, which corresponds to the practice of dharma-dāna discussed earlier. As it says there: "I shall fully learn what all Buddhas have learned, realize omniscience, know all dharmas, and preach them for sentient beings." Among the ten, the first six contain the character "entry" (入), while the latter four begin with "knowing" (知); the two modes of realization-entry and comprehension are clearly displayed. Therein, the first four are entries into the container world: the first three separately enter the three periods of time, and the latter one explains generally. In the separate [aspect], within the present, "number" refers to quantity; "practice" refers to the causes of lands; "exposition" refers to expounding the Dharma within their respective fruits; and "purification" refers to the substance of the lands—this is the common substance. The final general phrase speaks of "various natures," which refers to distinctions such as defiled and pure—this is the particular substance. The next two are entries into the world of sentient beings. The last four are entries into the world of the Sambuddhas of wisdom. Therein, the first three enter the Buddhas of the three periods of time, and the last one enters the Dharma. Within the Dharma, it first knows the distinct five vehicles; subsequently, from "although knowing" downward, it clarifies the dual operation of the provisional and the real: because nature does not destroy marks, although there is no differentiation, it expounds various kinds. Here, "differentiation" (分別) means distinction (差別); thus the Jin translation says: "Although all dharmas are neither one nor distinct, it expounds oneness and difference." Next, the phrase "because it completely enters the dharmadhātu without anything entered" explains and completes the above meaning: completely entering the dharmadhātu means there are no distinctions; having nothing entered means it expounds various kinds. Why is this? If there were a distinct place entered, then upon entering, the original marks would be lost and one could not expound various kinds. Because the dharma itself is inherently empty, it is called "entering the dharmadhātu"; with no other place to enter, it does not destroy the various kinds. From the phrase "speaking in accordance with..." downward: the above clarified knowledge; this downward clarifies exposition. One who expounds the Dharma should preach in accordance with the Dharma; since the Dharma is the dual integration of the provisional and the real, exposition is also expounding without attachment.