新華嚴經論 1.5

1.5

第一明依教分宗者，夫如來成道體應真源，理事二門一多相徹，智境圓寂何法不周？只為器有差殊、軌儀各異，始終漸頓隨根不同，設法應宜大小全別，時分因果延促不同，化佛本身施詮各異，國土淨穢增減不同，地位因果自有投分。創學之流未諳教跡，執權成實迷不進修。若不咸舉眾宗類其損益，無以了其迷滯者矣。今略分十法以辯闡猷，使得學者知宗，遷權就實不滯其行，速證菩提。

Regarding the first, explaining the division of traditions based on the teachings: When the Tathāgata attained the Way, his essence corresponded to the true source; the two gates of principle and phenomena, the one and the many, thoroughly penetrated each other. When wisdom and object are perfectly tranquil, what dharma is not pervaded? It is only because vessels have differences and rules and standards are distinct, and because beginning and end, gradual and sudden, differ according to capacities, that teachings were devised to accord with suitability, so that the great and the small are completely distinct; the periods of time and the extension and brevity of cause and effect are not the same; the transformed buddhas and the fundamental body set forth explanations differently; the purity and defilement, increase and decrease of lands are different; and the stages and cause and effect naturally have their appropriate shares. Those who are beginning to study are not yet familiar with the traces of the teachings; clinging to the provisional as ultimate, they are deluded and do not advance in practice. If one does not comprehensively raise the various traditions and categorize their harms and benefits, there will be no way to understand their delusion and stagnation. Now, I briefly divide into ten dharmas to distinguish and elucidate the path, enabling students to know the traditions, to shift from the provisional toward the ultimate without stalling their practice, and quickly realize bodhi.