大方廣佛華嚴經隨疏演義鈔 3.11

3.11

「將釋」下，第三開章釋文。十門之內，前八義門、後二正釋，以經題目即是文故。亦可九門皆義，題目通於一部文故。十門生起如是次第者，夫聖人設教，言不虛發、動必有由，非大因緣莫宣斯典，故受之以教起因緣。二者因緣既興，有所起教。佛教雖廣，不出三藏十二分教。未委此經三藏教中何藏教攝，故舉藏教之總名，含攝《華嚴》之別教，故受之以藏教所攝。三已知此經修多羅攝，具十二分。然其藏教皆通權實，揀權取實唯圓教收。未知圓義淺深寬狹，故受之以義理分齊。四既知圓教包博冲深，未審此經被何根器，故受之以教所被機。五知甚深義理正被圓機，未知其詮何為體性，故受之以教體淺深。六能所文義已知該羅，未審所宗尊崇何義，故受之以宗趣通局。七既知旨趣冲深，未委能詮文言廣狹，故受之以部類品會。八既知部類，廣則無盡略乃百千，未知傳譯何年、有何感應，使宗承有緒，知勝益可歸，故受之以傳譯感通。九大旨既陳，隨文解釋，先明總目包盡難思，故受之以總釋名題。十總意雖知，在文難曉，使沈隱之義彰乎翰墨，宗通之理見乎百千，故受之以別解文義。

From "Preparing to explain" onward is the third section: opening the chapters and explaining the text. Within the ten portals, the first eight are doctrinal portals and the last two are the direct explanation of the text, because the sūtra title is itself part of the text. Alternatively, it can be said that all nine portals are doctrinal, since the title runs through the text of the entire work. As for the sequence of arising among the ten portals: when a sage establishes a teaching, his words are never uttered in vain and his actions invariably have a cause; unless there is a great causal condition, this scripture would not be proclaimed. Hence, it begins with "The Causal Conditions for the Arising of the Teaching". Second, once the causes and conditions have arisen, there is the teaching that is aroused. Although the Buddha’s teachings are vast, they do not exceed the three piṭakas and the twelve divisions of scriptures. Not yet knowing under which basket of the three piṭakas this sūtra is subsumed, we raise the general designation of the collections of teachings to encompass the distinctive teaching of the *Avataṃsaka*, and hence this is followed by "Subsumption Under the Piṭaka Teachings". Third, having known that this sūtra is subsumed under sūtra-piṭaka and possesses the twelve divisions, yet the piṭaka teachings all extend through provisional and ultimate: rejecting the provisional and taking the ultimate, it is embraced exclusively by the Round Teaching. Not yet knowing the depth, breadth, width, or narrowness of the Round doctrine, this is followed by "The Delimitation of Doctrinal Principles". Fourth, having known that the Round Teaching is all-embracing and deeply profound, not yet knowing what faculties and vessels this sūtra accommodates, this is followed by "The Faculties Accommodated by the Teaching". Fifth, knowing that the extremely profound doctrinal principles directly accommodate vessels of the Round [Teaching], not yet knowing what constitutes the essential nature of what is expressed, this is followed by "The Depth of the Essence of the Teaching". Sixth, since the expressor and expressed, text and meaning, are already known to be comprehensively gathered, not yet knowing what principle the central tenet reveres as paramount, this is followed by "The Pervasiveness and Limitation of the Central Tenet and Purport". Seventh, having known that the purport is profound and deep, not yet knowing the scope of the expressive text and language, this is followed by "The Divisions, Chapters, and Assemblies". Eighth, having known the divisions and categories, which when expanded are inexhaustible and when condensed are hundreds of thousands, not yet knowing in what year it was transmitted and translated, nor what spiritual resonances occurred so that the patriarchal transmission would have order and one would know the superior benefit to which to turn, this is followed by "The Transmission, Translation, and Spiritual Resonances". Ninth, the great principles having been set forth, when explaining according to the text, one must first clarify the general title which encompasses all that is difficult to conceive; hence this is followed by "The General Explanation of the Title". Tenth, though the general import is known, in the text it is difficult to fathom; to make the submerged and hidden meaning manifest in brush and ink, and to make the principle that accords with the central tenet visible across hundreds and thousands [of passages], this is followed by "The Distinct Explanation of the Meaning of the Text".