華嚴一乘教義分齊章 4.31

4.31

第六、約教辨者，若小乘中法執因相，於此六義名義俱無。若三乘賴耶識如來藏法，無我因中有六義名義，而主伴未具。若一乘普賢圓因中，具足主伴，無盡緣起，方究竟也。又由空有義故，有相即門也；由有力無力義故，有相入門也；由有待緣不待緣義故，有同體異體門也。由有此等義門故，得毛孔容剎海事也，思之可解。

Sixth, distinguishing according to teachings: in the Hīnayāna, the causal marks of grasping at dharmas possess neither the name nor the meaning of these six meanings. In the Three Vehicles, regarding the dharmas of the ālayavijñāna and the tathāgatagarbha, the cause of selflessness has the names and meanings of the six meanings, but the master and companion are not yet complete. In the complete cause of Samantabhadra in the One Vehicle, master and companion are fully complete, and boundless dependent origination is finally ultimate. Furthermore, through the meanings of emptiness and existence, there is the approach of mutual identity; through the meanings of having power and lacking power, there is the approach of mutual interpenetration; through the meanings of depending on conditions and not depending on conditions, there is the approach of identical essence and different essence. Through having these approaches of meaning, the matter of a pore containing an ocean of kṣetras is attained; contemplate this and it can be understood.