華嚴經內章門等雜孔目章 1.4

1.4

初會十門料簡一部經意者，初會如是我聞首料簡下文所目之義，約有十門，謂人及法、理事、義文、解行、因果。初成主伴以明旨趣，人謂化主及助化等，淺深闊狹可準通之。人即佛菩薩。淺深者，謂從三惡道、人天、二乘、菩薩。漸教、頓教、圓教感成佛菩薩，淺深不同，闊狹亦爾。法淺深者，約位，從初不退乃至究竟十地諸位，見法差別皆悉不同，闊狹亦爾。理淺深者，初世間所知真實，乃至窮證法界解脫自在悉皆不同，闊狹亦爾。事淺深者，從凡夫極一顛底迦，乃至煖曜天光無礙解脫法堂淨土之處，事相不同，闊狹亦爾。解淺深者，教有祕密顯示不同，致令生解不解等，闊狹亦爾。行淺深者，如菟馬等各別殊分，致令業行亦異，闊狹亦爾。義淺深者，三乘一乘差別不同，致令所詮之義淺深非一，闊狹亦爾。文淺深者，能詮之文言無言等不同故，淺深非一，闊狹亦爾。因淺深者，從其名數，初六因四緣，次現生引乃至二十因等，最後互為因等。若約道理辨因淺深，從初法執境界，乃至法無我如實因緣、法無我因六義等，深淺不同，闊狹亦爾。果淺深者，從初等流依果、士夫解脫異熟果報等世間、出世間，出世間，乃至窮佛不同，闊狹亦爾。上十門義，諸佛善巧會融法界圓通自在，不離見聞證得普賢微細因陀羅解脫通明方究竟也。

Regarding the ten gates critically distinguishing the purport of the entire sūtra in the first assembly: critically distinguishing the meanings indicated in the subsequent text at the beginning of "Thus have I heard" in the first assembly, there are roughly ten gates, namely: persons and dharmas, principle and phenomena, meanings and texts, understanding and practice, [and] causes and effects. First, host and retinue are established to clarify the main objective. "Persons" refers to the transforming master and those assisting the transformation, etc.; their depth and shallowness, breadth and narrowness can be universally inferred accordingly. "Persons" are precisely the Buddhas and bodhisattvas. As for "depth and shallowness," it refers to [the differences] from the three wretched destinies, humans and devas, the two vehicles, to the bodhisattvas. In evoking and accomplishing the Buddhas and bodhisattvas through the gradual teaching, sudden teaching, and perfect teaching, their depth and shallowness are not identical; the breadth and narrowness are also like this. As for the depth and shallowness of dharmas, in terms of stages, from the initial non-retrogression up to the various stages of the ultimate ten stages (daśabhūmi), the differences in seeing the dharmas are all not identical; breadth and narrowness are also like this. As for the depth and shallowness of principle, from the truth known to the world at the outset, up to the ultimate realization of the dharmadhātu's liberation and mastery, they are all not identical; breadth and narrowness are also like this. As for the depth and shallowness of phenomena, from ordinary beings and the extreme icchantikas, up to the places of the glowing, radiant heavenly light, unhindered liberation, the Dharma hall, and the pure land, their phenomenal characteristics are not identical; breadth and narrowness are also like this. As for the depth and shallowness of understanding, teachings have the differences of esoteric and revealed, which cause the arising of understanding, non-understanding, and so forth; breadth and narrowness are also like this. As for the depth and shallowness of practice, just as the hare and horse [cross the river] with their respective distinct divisions, causing their karmic practices to also differ; breadth and narrowness are also like this. As for the depth and shallowness of meanings, the distinctions between the Triyāna and Ekayāna are not identical, causing the meanings expressed to be diverse in depth and shallowness; breadth and narrowness are also like this. As for the depth and shallowness of texts, because the expressing texts have the differences of spoken words and wordlessness, their depth and shallowness are not one; breadth and narrowness are also like this. As for the depth and shallowness of causes, in terms of their nominal categories, from the initial six causes and four conditions, next the currently arising and drawing forth, up to the twenty causes, etc., to finally mutually acting as causes, etc. If distinguishing the depth and shallowness of causes in terms of principle, from the initial realm of attachment to dharmas, up to the true causes and conditions of dharma-selflessness, the six meanings of the cause of dharma-selflessness, etc., depth and shallowness are not identical; breadth and narrowness are also like this. As for the depth and shallowness of effects, from the initial outflow-congruent fruit, conditioned fruit, virile fruit, liberation fruit, and ripening fruit and retribution of the mundane and supramundane, to the supramundane, up to the ultimate Buddha, they are not identical; breadth and narrowness are also like this. The meanings of the above ten gates are skillfully harmonized and merged by all Buddhas within the roundly pervasive and unfettered dharmadhātu, and are not separated from seeing, hearing, realizing, and attaining the subtle and minute Indra's liberation, clairvoyance, and illumination of Samantabhadra before they are ultimate.