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영어

In the study of Hua-yan, the doctrine of Ten mysterious gates(shin shi-xuan-men) is important. Zhi-yen(智儼, 602～668), the second patriarch of the Hua-yan school suggests the old Ten mysterious gates(shin shi-xuan-men) while Fa-zang(法藏, 643～712) develops the new Ten mysterious gates(shin shi-xuan-men). In addition, Tu-shun(557～640), the founder of the Hua-yan school explains Ten mysterious gates in his book "The Meditation of Hua-yan Dharma-dhatu(法界觀門)".
The difference between the new Ten mysterious gates and the old Ten mysterious gates is that the wei-xin-hui-zhuan-shan-cheng-men (唯心廻轉善成門) is deleted but Xhu-ban-yuan-ming-ju-de-men(主伴圓明具德門) is added. The reason for deleting the wei-xin-hui-zhuan-shan-cheng-men is understandable in two points.
Firstly, Fa-zang criticizes the yogacara school. Secondly he clarifies eka-yana(一乘) in Hua-yan sutra in order Hua-yan scholars not fall into the doctrine of mind only.
Cheng-guan(澄觀, 738～839), the fourth patriarch of the school, adopts the names and order of Ten mysterious gates of Fa-zang.
Cheng-guan has a different view of the omission of the wei-xin-hui-zhuan-shan-cheng-men(唯心廻轉善成門). He holds that the doctrine of Ten mysterious gates is based on Mind only. He takes wei-xin-suo-xain-gu(唯心所現故) as the foremost basis for establishing Ten mysterious gates. This is influenced by his contemporary thought trend.
His order of Ten mysterious gates shows that in terms of general and particular way, he considers mutual embracing, mutual contact, mutual penetration, no-limit, and so forth which results in the "Unhindered interpenetration of all phenomena dharma-dhāu(事事無礙法界)." Here he accepts wide inclusion and generals in the Meditation of Hua-yan Dharma-dhāu(法界觀門).