華嚴一乘教義分齊章 2.6

2.6

問：「云何一心約就諸教，得有如是差別義耶？」答：「此有二義：一約法通收、二約機分齊。初義者，由此甚深緣起，一心具五義門，是故聖者隨以一門攝化眾生：一、攝義從名門，如小乘教說；二、攝理從事門，如始教說；三、理事無礙門，如終教說；四、事盡理顯門，如頓教說；五、性海具德門，如圓教說。是即不動本而常末，不壞末而恒本，故五義相融，唯一心轉也。二、約機明得法分齊者，或有得名而不得義，如小乘教；或有得名得一分義，如始教；或有得名得具分義，如終教；或有得義而不存名，如頓教；或有名義俱無盡，如圓教。其餘義門如唯識章說。」

Question: 'How is it that the one mind, in reference to the various teachings, can have such different meanings?' Answer: 'There are two meanings: first, comprehensive inclusion in terms of the Dharma; second, demarcations in terms of the faculties [of beings]. As for the first meaning: because of this profound dependent origination, the one mind possesses five doctrinal gates, and therefore the noble ones use each gate according to need to gather and transform sentient beings: (1) the gate of subsuming meaning under name, as taught in the Hīnayāna teaching; (2) the gate of subsuming principle under phenomena, as taught in the initial teaching; (3) the gate of the non-obstruction of principle and phenomena, as taught in the final teaching; (4) the gate of the exhaustion of phenomena and the manifestation of principle, as taught in the sudden teaching; (5) the gate of the nature-ocean being endowed with virtues, as taught in the perfect teaching. This means that without moving from the root it is constantly the branches, and without destroying the branches it is ever the root; thus the five meanings interpenetrate, functioning solely as the one mind. Second, explaining the demarcation of attaining the Dharma in terms of faculties: some attain the name but do not attain the meaning, as in the Hīnayāna teaching; some attain the name and attain a partial meaning, as in the initial teaching; some attain the name and attain the complete meaning, as in the final teaching; some attain the meaning without preserving the name, as in the sudden teaching; or both name and meaning are inexhaustible, as in the perfect teaching. Other doctrinal approaches are as explained in the Chapter on Vijñaptimātratā.'