新華嚴經論 3.48

3.48

三明教義差別者，夫三界大雄應真寂寞，身心性相都無所為。然以性起大悲稱法同體，從無作智隨緣教生，況一雨普滋任生各異，或名同而義別，即漸教十地、圓教十地等。或言別而義同，十方世界法門皆是四諦法門。或理事兩乖、或體用相徹、或初或漸或頓或圓。法不自施，依根教立，根羸即法劣，器廣即道圓，稱物所宜，大小隨見。或同言而解別、異語而齊知，當類所堪，應時施設。或樂門前之駕、廢遊露地之乘。且約最上之徒，及以漸漸之眾，粗陳十法義理差殊，使得始學之流不以滯權而妨實者也。其十門者：

Section three, clarifying the differences in doctrinal meanings: The Great Hero of the three realms accords with reality and is quiescent; body, mind, nature, and marks have no doing whatsoever. Yet through nature-origination great compassion accords with the identical essence of dharmas, arising from unconditioned wisdom and teachings according with conditions. Just as a single rain universally nourishes, letting growth be distinct, sometimes the names are identical but the meanings differ—namely, the ten grounds of the gradual teaching and the ten grounds of the perfect teaching, and so forth. Sometimes the words differ but the meanings are identical—the dharma-gates of the worlds of the ten directions are all the dharma-gate of the four truths. Sometimes principle and phenomena mutually diverge; sometimes essence and function thoroughly penetrate each other; sometimes they are initial, gradual, sudden, or perfect. The Dharma is not bestowed of itself; it is established as teachings according to capacities. If the capacity is weak, the dharma is inferior; if the vessel is broad, the Way is complete. Matching what is fitting for beings, great and small are seen according [to them]. Sometimes they have identical words but different understandings; sometimes they have different words and equal knowledge. According to what their class can bear, provisions are made to meet the time. Sometimes they delight in the carriages outside the gate, abandoning the vehicle that roams in the open ground. Now, roughly speaking of the topmost followers and the gradual assembly, I shall briefly set forth the distinctions of principles and meanings in ten dharmas, so that beginning learners will not be hindered from the ultimate by clinging to the provisional. The ten gates are: