大方廣佛華嚴經疏 52.5

52.5

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.