新譯華嚴經七處九會頌釋章 1.56

1.56

釋曰：此半頌頌法門能入。七處九會所說諸法，皆以十門為彼能入，故法門後方說十門。何等為十？一同時具足相應門、二因陀羅網境界門、三祕密隱顯俱成門、四微細相容安立門、五十世隔法異成門、六諸藏純雜具德門、七一多相容不同門、八諸法相即自在門、九隨心回轉善成門、十託事顯法生解門。釋此十門略有二門：一立義門、二解釋門。初立義門者，略立十義門以顯無盡。何者為十？一教義，即攝一乘三乘乃至五乘等一切教義，餘可准之；二理事，即攝一切理事；三解行，即攝一切解行；四因果，即攝一切因果；五人法，即攝一切人法；六分齊境位，即攝一切分齊境位；七師弟法智，即攝一切師弟法智；八主伴依正，即攝一切主伴依正；九隨生根欲示現，即攝一切隨生根欲示現；十逆順體用自在業等，即攝一切逆順體用自在業等。此等十門為首，皆各總攝一切法成無盡也。又有十義：一色、二心、三時、四處、五身、六方、七教、八義、九行、十位。色者，謂外器世間能造所造，下至微塵上至廣剎，及中一切所有事物。心者，謂佛菩薩及諸眾生所有染淨心及心法。時者，謂迦羅時、三摩耶時，大劫、小劫、九世、十世，下至一剎那等。處者，謂十方世界依色所顯大小分量，上至廣剎下至一塵毛端等處。身者，謂佛身、菩薩身、二乘人身，乃至一切眾生身，下至一毛孔上至全身。方者，東方、南方乃至上方，上至盡十方虛空界，下至一毛端量處。教者，謂能詮名句字聲及通一切，下至一名、一句、一聲、一光、香等，上至種種無量差別名句字等。義者，謂教之所詮一切法門，下至一義，上至一切。行者，謂諸菩薩所有修行無邊行海，下至一行，上至無盡。位者，謂三賢十地等，上至滿位，下至十住初心等。此上二種十義，文異義同。後解釋門者，亦以十門釋前十義，以顯無盡。

Exposition: This half-verse versifies that which can enter into the dharma-paryāyas. The various dharmas spoken in the seven locations and nine assemblies all take the ten gates as that which can enter into them; therefore, the ten gates are spoken only after the dharma-paryāyas. What are the ten? First, the gate of simultaneous complete correspondence; second, the gate of the realm of Indra's net; third, the gate of secret concealment and manifestation both accomplished; fourth, the gate of fine subtle mutual containment and co-establishment; fifth, the gate of distinct accomplishment of dharmas separated across the ten times; sixth, the gate of possessing virtues through pure and mixed faculties; seventh, the gate of mutual containment of one and many without confusion; eighth, the gate of sovereign mutual identity of all dharmas; ninth, the gate of adept accomplishment turning according to mind; tenth, the gate of manifesting dharmas and generating understanding based on phenomena. In explaining these ten gates, there are briefly two gates: first, the gate of establishing the principles; second, the gate of detailed explanation. As for the first, the gate of establishing the principles, it briefly establishes ten doors of meaning in order to reveal inexhaustibility. What are the ten? First, teaching and meaning: this subsumes all teachings and meanings of the One Vehicle, the Three Vehicles, up to the Five Vehicles, and the rest may be inferred accordingly; second, principle and phenomena: this subsumes all principles and phenomena; third, understanding and practice: this subsumes all understandings and practices; fourth, cause and fruition: this subsumes all causes and fruitions; fifth, persons and dharmas: this subsumes all persons and dharmas; sixth, boundary-limits of realms and stages: this subsumes all boundary-limits of realms and stages; seventh, master and disciple, dharmas and wisdom: this subsumes all masters and disciples, dharmas and wisdoms; eighth, primary and attendant, recompensed environment and primary body: this subsumes all primaries and attendants, recompensed environments and primary bodies; ninth, manifestation according with the faculties and desires of living beings: this subsumes all manifestations according with the faculties and desires of living beings; tenth, contrary and accordant essence and function, sovereign karma, and so forth: this subsumes all contrary and accordant essences and functions, sovereign karmas, and so forth. With these ten gates heading [the list], each universally subsumes all dharmas to become inexhaustible. Furthermore, there are ten [other] categories of meaning: first, form; second, mind; third, time; fourth, place; fifth, body; sixth, direction; seventh, teaching; eighth, meaning; ninth, practice; tenth, stage. 'Form' refers to the external vessel world, the productive and produced, down to a minute speck of dust, up to vast kṣetras, and all existing things therein. 'Mind' refers to all defiled and pure minds and mental factors belonging to Buddhas, bodhisattvas, and living beings. 'Time' refers to kāla-time, samaya-time, great kalpas, small kalpas, the nine times, the ten times, down to a single kṣaṇa, and so forth. 'Place' refers to the magnitudes of size manifested based on form across the worlds of the ten directions, up to vast kṣetras, down to a single dust mote, the tip of a hair, and such places. 'Body' refers to the Buddha's body, bodhisattvas' bodies, the bodies of persons of the Two Vehicles, and even the bodies of all living beings, down to a single pore, up to the entire body. 'Direction' refers to the eastern direction, southern direction, up to the zenith, up to exhausting the space-element of the ten directions, down to the measure of a single hair's tip. 'Teaching' refers to the signifying names, phrases, syllables, and sounds, extending through everything, down to a single name, a single phrase, a single sound, a single light, fragrance, and so forth, up to all kinds of immeasurable distinctive names, phrases, syllables, and so forth. 'Meaning' refers to all dharma-paryāyas signified by the teaching, down to a single meaning, up to all [meanings]. 'Practice' refers to all practices cultivated by bodhisattvas, the boundless ocean of practices, down to a single practice, up to inexhaustibility. 'Stage' refers to the three stages of worthiness, the ten stages, and so forth, up to the fulfilled stage, down to the initial mind of the ten abodes, and so forth. These two sets of ten categories of meaning differ in wording but are identical in sense. As for the latter, the gate of detailed explanation, it likewise uses the ten gates to explain the preceding ten categories of meaning in order to reveal inexhaustibility.