法界圖記叢髓錄 2.10

2.10

真記云：若約別教一乘略說十門者，前引論云「隨順觀世諦即入第一義諦者」，是同教也。今直辨十番意，故云若約別教一乘等也。若以十番觀一無明支，則具三世間，成一無明支體，故不動過患即是性在中道之法也。如一無明，乃至老死等皆亦爾也。問：所觀如是，能觀云何？答：能觀亦爾。初一因緣有分中具攝餘九，餘九亦爾也。然雖各攝餘九，而初則觀有分次第，二則觀十種性起心，乃至八因緣、九緣起、十性起，如是為門別也。問：《瓔珞經》十番與《花嚴經》十番何別耶？答：《瓔珞經》十番畫於一法界體，此經十番則畫於無盡法界，故云准教差別不同也。

The True Record states: Regarding "if briefly explaining the ten approaches in terms of the distinct teaching of the One Vehicle": the preceding quotation of the treatise stating "conforming to the contemplation of conventional truth, one then enters the ultimate truth" refers to the shared teaching. Now it directly distinguishes the import of the ten rounds; therefore it says "if in terms of the distinct teaching of the One Vehicle," and so on. If one contemplates a single limb of ignorance through the ten rounds, then it is replete with the three worlds, constituting the substance of a single limb of ignorance; thus its faults, without being moved, are precisely phenomena whose nature resides in the Middle Way. As with a single [limb of] ignorance, all up through aging-and-death are also like this. Question: What is contemplated being like this, how is that which contemplates? Answer: That which contemplates is also like this. The first—having parts and succession in conditioned arising—fully gathers the remaining nine, and the remaining nine are also like this. However, although each gathers the remaining nine, the first contemplates the succession of parts, the second contemplates the ten kinds of nature-manifesting minds, up through the eighth being conditioned arising, the ninth being pratītyasamutpāda, and the tenth being nature manifestation: in this way the approaches are distinguished. Question: What is the difference between the ten rounds in the Yingluo jing and the ten rounds in the Avataṃsaka Sūtra? Answer: The ten rounds in the Yingluo jing delineate the substance of a single dharmadhātu, whereas the ten rounds in this sūtra delineate the inexhaustible dharmadhātu; therefore it says they differ according to the teachings.