大方廣佛華嚴經疏 54.5

54.5

三明宗趣者，分會品同，既入法界為目，即以為宗。於中三門分別：一約義、二約類、三約位。初中有二：先明所入，總唯一真無礙法界，語其性相不出事理。隨義別顯略有五門：一有為法界、二無為法界、三俱是、四俱非、五無障礙。然五各二門，初有為二者：一本識能持諸法種子名為法界，《唯識》云「無始時來界」等，此約因義，而其界體不約法身；二三世之法差別邊際名為法界，〈不思議品〉云「一切諸佛知過去一切法界悉無有餘」等，此即分齊之義。

Third, clarifying the central theme and purport: the division, assembly, and chapter are identical; since 'Entering the Dharmadhātu' is taken as the title, it is straightaway taken as the central theme. Within this, there are three gates of distinction: first, according to meaning; second, according to categories; third, according to stages. In the first there are two: first, clarifying that which is entered. In summary, it is only the one true unobstructed dharmadhātu; speaking of its nature and marks, it does not go beyond noumenon and phenomena. When distinctively revealed according to meaning, there are briefly five gates: 1. conditioned dharmadhātu; 2. unconditioned dharmadhātu; 3. both; 4. neither; 5. unobstructed. Yet each of the five has two gates. First, the two for the conditioned: 1. the fundamental consciousness being able to hold the seeds of all dharmas is named dharmadhātu, as *Vijñaptimātratā* states: 'The realm (dhātu) from beginningless time,' etc.—this is according to the meaning of cause, yet the substance of this realm is not taken according to the dharmakāya; 2. the distinctions and limits of the dharmas of the three times are named dharmadhātu, as the 'Chapter on the Inconceivable' states: 'All Buddhas know all dharmadhātus of the past without remainder,' etc.—this is the meaning of boundaries.