華嚴經內章門等雜孔目章 1.6

1.6

依教有五位差別不同：一依小乘，有名之教詮有名之義，此在分別遍計位中。二有名之教詮有名之義、有名之教詮無名之義，此當迴心初教位中義，當即名義即空教也。三有名之教目有名之義、有名之教目無名之義、無名之教目無名之義，此當熟教位中即性實成有之義，非是所謂有也。四無名之教顯無名之義，義當在頓教位中一實三昧說也。五有名之教說有名之義、無名之教顯無名之義，當在圓教位中見聞處說。有名之教顯有名之義、有名之教顯無名之義、無名之教顯無名之義，此約圓教處說，為攝義無盡故。分齊通聲聞及凡夫世間所知真實法也。該通三乘小乘文義，及圓教中比證分齊。下一部經所有文義並約此準。

According to the teaching, there are five distinct stages: First, relying on the Hīnayāna, the teaching with names expresses meanings with names; this is in the stage of discrimination and parikalpita. Second, the teaching with names expresses meanings with names, and the teaching with names expresses nameless meanings; this corresponds to the stage of the initial teaching of turning the mind, whose meaning corresponds to the teaching that names and meanings are immediately empty. Third, the teaching with names designates meanings with names, the teaching with names designates nameless meanings, and the nameless teaching designates nameless meanings; this corresponds to the meaning that the true nature is established as existent within the stage of the mature teaching, which is not the so-called existent. Fourth, the nameless teaching reveals nameless meanings; its meaning corresponds to the exposition of the one true samādhi within the stage of the sudden teaching. Fifth, the teaching with names expounds meanings with names, and the nameless teaching reveals nameless meanings; this corresponds to the exposition at the locus of seeing and hearing within the stage of the perfect teaching. The teaching with names reveals meanings with names, the teaching with names reveals nameless meanings, and the nameless teaching reveals nameless meanings: this is explained in terms of the locus of the perfect teaching, because it subsumes meanings endlessly. The demarcation extends to the true dharmas known to śrāvakas and ordinary worldly beings. It encompasses and extends through the texts and meanings of the Triyāna and Hīnayāna, as well as the demarcation of inferential and direct realization in the perfect teaching. All the texts and meanings of the entire subsequent sūtra are to be gauged in accordance with this.