法界圖記叢髓錄 2.61

2.61

文云：二得益，謂陀羅尼者，總持故。如下數十錢法中說。實際者，窮法性故。中道者，融二邊故。坐坐者，攝一切故。安坐法界十種涅槃廣大寶床攝一切故，名曰坐床。寶者，可貴故。床者，攝持義故。十種涅槃者，如下經〈離世間品〉說。舊來不動者，舊來成佛義故。所謂十佛，如《花嚴經》說：一無着佛，安住世間成正覺故；二願佛，出生故；三業報佛，信故；四持佛，隨順故；五涅槃佛，永度故；六法界佛，無處不至故；七心佛，安住故；八三昧佛，無量無著故；九性佛，決定故；十如意佛，普覆故。何故十數說？欲現多佛故。此義諸法之真源究竟之玄宗，甚深難解且可深思。問：具縛有情未斷煩惱、未成福智，以何義故舊來成佛耶？答：煩惱未斷不名成佛。煩惱斷盡福智成竟，自此已去名為舊來成佛。問：斷惑云何？答：如《地論》說：非初非中後，前中後取故。云何斷？如虛空，如是斷故。未斷已還不名為斷，既斷已去名為舊來斷也。猶如覺夢，睡悟不同，故建立成不、成斷不斷等。其實道理，諸法實相不增不減、本來不動。是故經云「煩惱法中不見一法減，清淨法中不見一法增。」是其事也。有人說云：如是等經文，約即理說，非即事說。若約三乘方便教門合有此義，若依一乘如實教門不盡其理。理事冥然一無分別，體用圓融常在中道，自事以外何處得理？問：三乘教中亦有寂而常用、用而常寂如是等義，何故上云遍即理門，不即事中不自在耶？答：理事相即故有如是義，非謂事事相即。何以故？三乘教中欲治分別病，會事入理為宗故。若依別教一乘，理理相即，亦得事事相即，亦得理事相即，亦得各各不相即亦得。何以故？中即不同故。亦有具足理因陀羅及事因陀等法門故。十佛普賢法界宅中，有如是等無障礙法界法門，極自在故。其餘逆順主伴相成等法門，准例相攝隨，義消息。若欲觀緣起實相陀羅尼法者，先應學數十錢法，所謂一錢乃至十錢。所以說十者，欲現無量故。此中有二：一者一中十、十中一；二者一即十、十即一。初門中有二：一者向上來、二者向下去。言向上來中有十門不同：一者一。何以故？緣成故。即是本數。乃至十者一中十。何以故？若無一十即不成，仍十非一。餘門亦如是，准例可知。言向下去中亦有十門：一者十。何以故？緣成故。乃至十者十中一。何以故？若無十，一即不成，仍一非十故。餘亦如是。如是往反勘當，即知一一錢中具足十門。如本末兩錢中具足十門，餘八錢中准例可解。問：既言一者，何得一中名為十耶？答：大緣起陀羅尼法若無一，一切即不成故，定知如是。其相如何？所言一者，非自性一，緣成故一。乃至十者，非自性十，緣成故十。一切緣生法無有一法定有自性，無自性故即不自在，不自在者即生不生不生生，不生生者即是不住義，不住義者即是中道義，中道義者即通生不生。故龍樹云「因緣所生法，我說即是空，亦說是假名，復是中道義。」即其義也。中道者是無分別義，無分別法不守自性故，隨緣無盡亦是不住。是故當知，一中十、十中一相容無礙，仍不相是。既一門中具足十門故，明知一門中有無盡義。如一門，餘亦如是。問：一門中攝十盡不盡？答：盡不盡。所以者何？須盡即盡，須不盡即不盡故。其義云何？以一事辨一多故即盡，以異事辨一多故即不盡。又一事中一多義不相是即是多，一事故即是一。四句護過去非，現德准之可解，異事亦准同。問：須者何義？答：須者緣成義。何以故？因緣法一不差失。別別諸事門中准例如是，緣起妙理應如是知故。第一門訖。第二門，此中二門：一者向上去、二者向下來。初門中十門不同：一者一。何以故？緣成故。乃至十者，一即十。何以故？若無一，十即不成故，緣成故。第二門中亦有十門：一者十。何以故？緣成故。乃至十者，十即一，若無十，一即不成故。餘者准例。以此義故，當知一一錢中具足十門。問：如上多門一時俱圓耶？前後不同耶？答：即圓即前後不同。何故如是？須圓即圓，須前後即前後。何以故？法性家內德用自在無障礙故。由緣成故，皆得如是。問：如上所說來去義，其相云何？答：自位不動而恒來去。何以故？來去者隨緣義，即是因緣義。不動者向本義，即是緣起義。問：因緣與緣起何別？答：亦別亦同。所謂別義者，因緣者隨俗差別，即是因緣相望現無自性義，正俗諦體也。緣起者順性無分別，即是相即相融現平等義，正順第一義體也。俗諦無自性，故順第一義。是故經云「隨順觀世諦，即入第一義諦」，即其義也。別義如是。同義如前龍樹釋。就一一錢中，依同時具足等十門以迴轉者，准之可解。十門如下說。如錢中第一乃至第十不同，而相即相入無礙相成，雖因果、理事、人法、解行、教義、主伴等眾多門別，而隨托一門盡攝一切。餘義准之。上來數錢法者，且依遍計事錢，現示依他因緣緣起錢也。亦可依指示緣生一切諸法終不可得。執遍計物迷緣起法，現法逗留全別。經云「初發心菩薩一念功德不可盡」者，如第一錢。何以故？約一門現無盡故。「何況無量無邊諸地功德」者，如第二錢已去。何以故？約異門說故。「初發心時便成正覺」者，如一錢即十故。何以故？約行體說故。問：初發心菩薩者，信地菩薩即是弟子位。成正覺者佛地，即是大師位。高下不同、位地全別，何故同處並頭脚耶？答：三乘方便法與圓教一乘法，法用逗留各別不得雜用。其義云何？三乘法者，頭脚各別，阿耶兒子年月不同。何故如是？約相說故、生信心故。圓教一乘法者頭脚總一，阿耶兒子年月皆同。何以故？由緣成故、約道理說故。問：一者何義？答：一者一無分別義。又問：同者何義？答：同者不住義。無分別不住故，始終同處、師弟並頭。問：同處並頭者何義？答：同處並頭者，不相知義。何以故？無分別故。又問：無分別者何義？答：無分別者緣生義，即是始終等是無二無別。何故如是？一切緣生法無有作者、無有成者、無有知者，寂用一相、高下一味，猶如虛空，諸法法爾舊來如是。是故經云「觀一切法不生不滅，因緣而有。」如是等文是其義也。問：所以得知信位菩薩乃至佛同處並頭？如下經云「初發心時便成正覺」，亦如《地論》釋信地菩薩乃至佛六相成故，明知有如是義。六相如上。此語欲入法性家要門，開陀羅尼藏好鑰匙故。上來所明者，唯現示一乘陀羅尼大緣起法，亦可論一乘無礙辯才體非三乘分齊。問：初教已去，一切諸法即空即如一無分別，何故上言頭脚各別耶？答：非無此義，未圓故從下為言。問：所以得知自三乘以外，別有圓教一乘分齊？如下經云「一切世界群生類，尠有欲求聲聞道，求緣覺者轉復少，求大乘者甚又布有。求大乘者猶為易，能信是法甚為難。若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根小明利，樂於因緣法，為說辟支佛。若人根明利，有大慈悲心，饒益於眾生，為說菩薩道。若有無上心，決定樂大事，為示於佛身，說無盡佛法。」聖言如掌明珠，不須驚怪。問：一乘三乘分齊別義，因何得知？答：且依十門即知也。一同具足相應門，於中有十門，所謂人法、理事、教義、解行、因果，此等十門相應無有前後。二因陀羅網境界門，此中具前十門，但義從喻異耳，餘可准之。三祕密隱現俱成門，此亦具前十門，但義從緣異耳。四微細相容安立門，此亦具前十門，但義從相異耳。五十世隔法異成門，此亦具前十門，但義從世異耳。六諸藏純雜具德門，此亦具前十門，但義從門異耳。七一多相容不同門，此亦具前十門，但義從理異耳。八諸法相即自在門，此亦具前十門，但義從用異耳，亦可依性。九唯心迴轉善成門，此亦具前十門，但義從心異耳。十托事現法生解門，此亦具前十門，但義從智異耳。餘可准之。上十門玄並皆別異，若教義分齊與此相應者，即是一乘圓教及頓教攝；若諸教義分齊與此相應而不具足者，即是三乘漸教攝。如是知也。如是十門具足圓者，如《花嚴經》說。餘廣義者，如經論疏抄《孔目》、《問答》等分別也。

The text states: 'Second, "attaining the benefit": what is called "dhāraṇī" is because it comprehends and retains everything, as explained below in the method of counting ten coins. "Bhūtakoṭi" (the limit of reality) is because it fathoms dharmatā. "The Middle Way" is because it fuses the two extremes. "Sitting on the seat" is because it gathers everything in. Peacefully sitting upon the vast jewel couch of the ten kinds of nirvāṇa of the dharmadhātu gathers everything in; hence it is called "sitting on the couch". "Jewel" is because it is precious; "couch" is because of the meaning of gathering and supporting. The ten kinds of nirvāṇa are as explained below in the sutra's "Chapter on Transcending the World". "From of old unmoved" is because of the meaning of having attained buddhahood from of old. The so-called "ten buddhas" are as explained in the Avataṃsaka Sūtra: first, the Buddha of Non-attachment, because he peacefully abides in the world and realizes true awakening; second, the Vow Buddha, because of taking birth; third, the Karmic-retribution Buddha, because of faith; fourth, the Sustaining Buddha, because of accordant compliance; fifth, the Nirvāṇa Buddha, because of eternal liberation; sixth, the Dharmadhātu Buddha, because there is no place he does not reach; seventh, the Mind Buddha, because of peaceful abiding; eighth, the Samādhi Buddha, because of being immeasurable and unattached; ninth, the Nature Buddha, because of being definitive; tenth, the Wish-fulfilling Buddha, because of universally covering all. Why is it spoken of in the number of ten? Because it intends to manifest manifold buddhas. This meaning is the true source of all phenomena, the ultimate profound principle; it is exceedingly deep and difficult to understand, and one should contemplate it deeply. Question: Sentient beings fully bound by defilements have not yet severed afflictions and have not yet accomplished merit and wisdom; for what reason have they "attained buddhahood from of old"? Answer: When afflictions are not yet severed, one is not called having attained buddhahood. When afflictions are exhausted and merit and wisdom are fully accomplished, from this point forward it is called "having attained buddhahood from of old". Question: How are afflictions severed? Answer: As the Daśabhūmika-śāstra states: "It is not the first, not the middle, nor the last, because the prior, middle, and latter are grasped." How are they severed? "Like empty space—it is severed in this way." Before they are severed, they are not yet called severed; once they have been severed, from then on it is called "severed from of old". Just like waking from a dream, sleep and waking are not the same; therefore, [the provisional teachings] establish attainment and non-attainment, severance and non-severance, and so forth. In true principle, however, the true characteristic of all phenomena neither increases nor decreases, and is fundamentally unmoved. Therefore, the sutra says: "Among defiled phenomena, one does not see a single phenomenon decrease; among pure phenomena, one does not see a single phenomenon increase." This is precisely the point. Someone says: Scriptural passages such as these are spoken in terms of identity with principle, not identity with phenomena. In terms of the upāya doctrinal gate of the three vehicles, this meaning should indeed exist; but if based on the true doctrinal gate of the One Vehicle, it does not exhaust the principle. Principle and phenomena are darkly merged and entirely without distinction; substance and function are perfectly interfused, constantly in the Middle Way—outside of phenomena themselves, where could principle be found? Question: In the teachings of the three vehicles there are also such meanings as "quiescent yet constantly functioning, functioning yet constantly quiescent"; why did you say above that it is pervasive only in the gate of principle, but not sovereign in phenomena? Answer: It has such meanings because principle and phenomena are mutually identical; it does not mean that phenomenon and phenomenon are mutually identical. Why is that? In the teachings of the three vehicles, in order to cure the disease of discrimination, the central tenet is to subsume phenomena into principle. If one relies on the distinct teaching of the One Vehicle, principle and principle are mutually identical, and phenomenon and phenomenon are also mutually identical; principle and phenomenon are mutually identical, and their each not being mutually identical is also admissible. Why is that? Because being identical in the middle is different, and because there are also doctrinal gates that fully possess the Indra of principle and the Indra of phenomena, and so forth. In the dharmadhātu dwelling of the ten buddhas and Samantabhadra, there are such unobstructed dharmadhātu doctrinal gates, which are utterly sovereign. As for the other doctrinal gates such as reverse and direct, ruler and retinue mutually accomplishing each other, let them be analogously subsumed, and understand them according to the meaning. If one wishes to contemplate the dhāraṇī teaching of the true characteristic of pratītyasamutpāda, one should first learn the method of counting ten coins, namely, from one coin up to ten coins. The reason ten are spoken of is because of wishing to manifest the immeasurable. In this there are two aspects: first, the ten within one and the one within ten; second, the one is identical with the ten and the ten are identical with the one. Within the first gate there are two: first, proceeding upward; second, proceeding downward. As for 'proceeding upward', there are ten different gates: first, one. Why? Because it is formed by conditions; it is the root number. Up to the tenth: the ten within one. Why? If there were no one, the ten would not be formed; yet the ten is not the one. The remaining gates are also like this, and can be understood by analogy. As for 'proceeding downward', there are also ten gates: first, ten. Why? Because it is formed by conditions. Up to the tenth: the one within ten. Why? If there were no ten, the one would not be formed; yet the one is not the ten. The others are also like this. Examining and matching back and forth in this way, one knows that each individual coin fully possesses the ten gates. Just as the two coins of root and branch fully possess the ten gates, in the remaining eight coins it can be understood by analogy. Question: Since you say 'one', how can there be what is called 'ten' within the one? Answer: In the teaching of the great pratītyasamutpāda dhāraṇī, if there were no one, nothing at all would be formed; hence we certainly know it is so. What is its characteristic? What is called 'one' is not an essential 'one'; it is 'one' because it is formed by conditions. Up to the 'ten': it is not an essential 'ten'; it is 'ten' because it is formed by conditions. Among all conditionally arisen phenomena, there is not a single phenomenon that definitely possesses self-nature. Because they have no self-nature, they are not autonomous. Being not autonomous means arising without arising and non-arising arising. Non-arising arising is the meaning of non-abiding; the meaning of non-abiding is the meaning of the Middle Way; the meaning of the Middle Way penetrates both arising and non-arising. Therefore Nāgārjuna says: 'Whatever phenomenon is produced by causes and conditions, that I explain as emptiness; it is also a conventional designation, and it is also the meaning of the Middle Way.' That is precisely this meaning. 'The Middle Way' is the meaning of non-discrimination; because non-discriminative phenomena do not maintain self-nature, their following conditions is inexhaustible, which is also non-abiding. Therefore one should know that the ten within one and the one within ten mutually contain each other without obstruction, yet they are not mutually identical. Since one gate fully possesses ten gates, we clearly know that there is an inexhaustible meaning within one gate. As with one gate, the others are also like this. Question: Within one gate, does it include the ten exhaustively or inexhaustively? Answer: Both exhaustively and inexhaustively. Why is that? If it needs to be exhaustive, it is exhaustive; if it needs to be inexhaustive, it is inexhaustive. What is the meaning of this? If one distinguishes the one and the many by means of a single phenomenon, it is exhaustive; if one distinguishes the one and the many by means of different phenomena, it is inexhaustive. Furthermore, within a single phenomenon, the meanings of one and many are not mutually identical, which is 'many'; because it is a single phenomenon, it is 'one'. The four propositions ward off past errors and reveal virtues; by taking this as a standard, it can be understood, and different phenomena should also be understood by analogy. Question: What is the meaning of 'needs to be'? Answer: 'Needs to be' has the meaning of being formed by conditions. Why? Because the phenomena of causes and conditions do not err in the slightest. In the individual gates of diverse phenomena, it should be analogously understood like this, because the subtle principle of pratītyasamutpāda should be known in this way. The first gate is concluded. The second gate: within this there are two gates: first, proceeding upward; second, proceeding downward. In the first gate there are ten different gates: first, one. Why? Because it is formed by conditions. Up to the tenth: the one is identical with the ten. Why? Because if there were no one, the ten would not be formed, because it is formed by conditions. In the second gate there are also ten gates: first, ten. Why? Because it is formed by conditions. Up to the tenth: the ten is identical with the one, because if there were no ten, the one would not be formed. The others are by analogy. By this meaning, one should know that each individual coin fully possesses the ten gates. Question: Are the manifold gates as above all simultaneously complete, or are they different in sequence? Answer: They are simultaneously complete and they are different in sequence. Why is it so? If they need to be complete, they are complete; if they need to be sequential, they are sequential. Why is that? Because within the domain of dharmatā, the virtues and functions are sovereign and unobstructed. Because they are formed by conditions, all can be like this. Question: What is the characteristic of the meaning of 'coming and going' spoken of above? Answer: While unmoved in their own positions, they constantly come and go. Why is that? 'Coming and going' is the meaning of according with conditions, which is the meaning of causes and conditions. 'Unmoved' is the meaning of facing the root, which is the meaning of pratītyasamutpāda. Question: What is the difference between causes and conditions (hetu-pratyaya) and pratītyasamutpāda? Answer: They are both different and the same. As for their different meanings: 'causes and conditions' accords with conventional distinctions, which is the meaning of manifesting the absence of self-nature when looking at causes and conditions in relation to one another; this is precisely the substance of the conventional truth. 'Pratītyasamutpāda' accords with the nature without discrimination, which is the meaning of manifesting equality through mutual identity and mutual fusion; this precisely accords with the substance of the ultimate truth. Because the conventional truth lacks self-nature, it accords with the ultimate truth. Therefore the sutra says: 'Accordantly contemplating the worldly truth, one immediately enters the ultimate truth.' This is precisely its meaning. Such are the different meanings. The identical meaning is as in Nāgārjuna's explanation above. If one revolves them within each individual coin according to the ten gates, such as simultaneous completeness, it can be understood by analogy. The ten gates are as explained below. Just as in the coins the first up to the tenth are different, yet they are mutually identical, mutually entering, unobstructed, and mutually accomplishing, so although cause and effect, principle and phenomena, person and teaching, understanding and practice, teaching and meaning, ruler and retinue, and so forth have numerous distinctions of gates, yet relying on any single gate, it completely gathers in all. The remaining meanings should be analogously understood. The above method of counting coins provisionally relies on the coins of imagined phenomena to demonstrate the coins of other-dependent causes, conditions, and pratītyasamutpāda. It can also be relied upon to show that all conditionally arisen phenomena are ultimately unobtainable. Clinging to imagined objects, one is deluded about the phenomenon of pratītyasamutpāda; the stagnation of manifest phenomena is completely different. When the sutra says, 'The merit of a bodhisattva of initial aspiration in a single thought-moment cannot be exhausted,' it is like the first coin. Why? Because it manifests inexhaustibility in terms of one gate. 'How much more so the merit of the immeasurable and boundless stages' is like from the second coin onward. Why? Because it is spoken in terms of different gates. 'At the very moment of initial aspiration, one immediately accomplishes true awakening' is because it is like one coin being identical with ten. Why? Because it is spoken in terms of the substance of practice. Question: The bodhisattva of initial aspiration is a bodhisattva of the stage of faith, which is the position of a disciple. One who accomplishes true awakening is the buddha stage, which is the position of the Great Master. The high and low are not the same, and their positions and stages are completely different; why are their heads and feet placed side by side in the same place? Answer: The upāya teachings of the three vehicles and the One Vehicle teachings of the Perfect Teaching each have distinct applications and stagnation, and must not be mixed together. What is the meaning of this? In the teachings of the three vehicles, the head and feet are each distinct, and the years and months of father and son are not the same. Why is this so? Because it is spoken in terms of characteristics, in order to generate faith. In the One Vehicle teaching of the Perfect Teaching, the head and feet are entirely one, and the years and months of father and son are all the same. Why? Because it is formed by conditions, and spoken in terms of principle. Question: What is the meaning of 'one'? Answer: 'One' has the meaning of being one and without discrimination. Further question: What is the meaning of 'the same'? Answer: 'The same' has the meaning of non-abiding. Because of non-discrimination and non-abiding, beginning and end are in the same place, and master and disciple stand side by side. Question: What is the meaning of 'being in the same place and side by side'? Answer: 'Being in the same place and side by side' has the meaning of not knowing each other. Why? Because of non-discrimination. Further question: What is the meaning of 'non-discrimination'? Answer: 'Non-discrimination' has the meaning of being conditionally arisen, which means that beginning and end, and so on, are without duality and without distinction. Why is this so? All conditionally arisen phenomena have no creator, no completer, and no knower; quiescence and function are of a single characteristic, high and low are of a single flavor, just like empty space; the dharmatā of all phenomena has been like this from of old. Therefore the sutra says: 'Contemplate all phenomena as neither arising nor ceasing, existing through causes and conditions.' Such passages are precisely this meaning. Question: Whence is it known that the bodhisattva of the stage of faith up to the Buddha are side by side in the same place? As the sutra says below, 'At the very moment of initial aspiration, one immediately accomplishes true awakening,' and also as the Daśabhūmika-śāstra explains that from the bodhisattva of the stage of faith up to the Buddha they are formed by the six characteristics, we clearly know that there is such a meaning. The six characteristics are as above. These words are an essential gate for those who wish to enter the home of dharmatā, and a good key to open the dhāraṇī treasury. What has been elucidated above solely reveals the great pratītyasamutpāda teaching of the One Vehicle dhāraṇī; it can also be said that the substance of the unobstructed eloquence of the One Vehicle is not the purview of the three vehicles. Question: From the Initial Teaching onward, all phenomena are immediately empty and immediately tathatā, unified without discrimination; why did you say above that head and feet are each distinct? Answer: It is not that this meaning is absent, but because it is not yet complete, it was spoken from the lower perspective. Question: Whence is it known that apart from the three vehicles there is distinctly the purview of the One Vehicle of the Perfect Teaching? As the sutra says below: 'Among the classes of living beings in all worlds, / few are those who wish to seek the voice-hearer path. / Those who seek pratyekabuddhahood are fewer still; / those who seek the Great Vehicle are also very rare. / Seeking the Great Vehicle is still considered easy; / to be able to have faith in this teaching is exceedingly difficult. / If sentient beings are inferior / and their minds are depressed in aversion, / they are shown the voice-hearer path / to lead them out of all suffering. / If there are further sentient beings / whose faculties are somewhat clear and sharp, / who take joy in the teaching of causes and conditions, / for their sake pratyekabuddhahood is expounded. / If a person's faculties are bright and sharp, / possessing great kindness and compassion, / bringing benefit to sentient beings, / for their sake the bodhisattva path is expounded. / If they possess the supreme mind / and are definitely fond of the Great Matter, / for their sake the Buddha's body is revealed, / and the inexhaustible Buddha-dharma is expounded.' The holy words are like a bright jewel in the palm of the hand; there is no need to be startled or bewildered. Question: By what is the distinct meaning of the purviews of the One Vehicle and the three vehicles known? Answer: One knows it provisionally by relying on the ten gates. First, the gate of simultaneous completeness and correspondence: within this there are ten gates, namely, person and dharma, principle and phenomenon, teaching and meaning, understanding and practice, cause and effect; these ten gates correspond without prior or subsequent. Second, the gate of the realm of Indra's net: within this the previous ten gates are fully present, but the meaning differs according to the metaphor; the rest can be understood by analogy. Third, the gate of the secret, hidden, and manifest all being established: this also fully possesses the previous ten gates, but the meaning differs according to conditions. Fourth, the gate of subtle mutual containment and establishment: this also fully possesses the previous ten gates, but the meaning differs according to characteristics. Fifth, the gate of the separate establishment of distinct phenomena throughout the ten times: this also fully possesses the previous ten gates, but the meaning differs according to time. Sixth, the gate of all treasuries possessing pure and mixed virtues: this also fully possesses the previous ten gates, but the meaning differs according to the gate. Seventh, the gate of the mutual containment yet difference of the one and the many: this also fully possesses the previous ten gates, but the meaning differs according to principle. Eighth, the gate of the mutual identity and sovereignty of all phenomena: this also fully possesses the previous ten gates, but the meaning differs according to function; it can also rely on nature. Ninth, the gate of the skillful accomplishment through the turning of mind-only: this also fully possesses the previous ten gates, but the meaning differs according to mind. Tenth, the gate of relying on phenomena to manifest the Dharma and generate understanding: this also fully possesses the previous ten gates, but the meaning differs according to wisdom. The rest can be understood by analogy. The above ten profound gates are all distinct. If the scope of teaching and meaning corresponds with these, then it is subsumed under the Perfect Teaching and the Sudden Teaching of the One Vehicle; if the scope of various teachings and meanings corresponds with these but is not complete, then it is subsumed under the Gradual Teaching of the three vehicles. Thus it should be known. That these ten gates are fully complete is as expounded in the Avataṃsaka Sūtra. For the remaining broad meanings, they are distinguished as in the sutras, treatises, commentaries, sub-commentaries, the Kongmu, the Wendao, and so forth.