T45n1868_華嚴一乘十玄門

大正藏第 45 冊 No. 1868 華嚴一乘十玄門

No. 1868

華嚴一乘十玄門

大唐終南太一山至相寺釋智儼撰承杜順和尚說

明一乘緣起自體法界義者。不同大乘二乘緣起。但能離執常斷諸過等。此宗不爾。一即一切無過不離。無法不同也。今且就此華嚴一部經宗。通明法界緣起。不過自體因之與果。所言因者。謂方便緣修體窮位滿。即普賢是也。所言果者。謂自體究竟寂滅圓果。十佛境界一即一切。謂十佛世界海及離世間品。明十佛義是也。問文殊亦是因。人何故但言普賢是其因人耶。答雖復始起發於妙慧。圓滿在於稱周。是故隱於文殊。獨言普賢也。亦可。文殊普賢據其始終。通明緣起也。今辨此因果二門者。圓果絕於說相。所以不可以言說而辨。因即明其方便緣修。是故略辨也。問不思議法品等亦明果德。何故得於因門說耶。答此等雖是果德。對緣以辨果。非是究竟圓寂之果。是故與因同一會說也。今約教就自體相。辨緣起者于中有二。一者舉譬辨成於法。二者辨法會通於理。所言舉譬辨者。如夜摩天會菩薩雲集品說云。譬如數十法增一。至無量。皆悉是本數智慧故差別也。今舉此十數為譬者。復有二門。一異體門。二同體門。就異體門中復有三。一者一中

【現代漢語翻譯】現代漢語譯本

大正藏第 45 冊 No. 1868 華嚴一乘十玄門

No. 1868

華嚴一乘十玄門

大唐終南太一山至相寺釋智儼撰，承杜順和尚說

闡明一乘緣起自體法界的意義在於，它不同於大乘二乘的緣起。後者只能去除執著于常、斷等錯誤觀念。而華嚴宗則不然，一即一切，沒有什麼是不能包含的，沒有什麼是不同的。現在就以《華嚴經》這部經的宗旨，來全面闡明法界緣起，它不外乎自體（指佛性）的因和果。所說的因，指的是方便之緣、修行之體、窮盡位階、圓滿功德，也就是普賢菩薩（Samantabhadra）所代表的。所說的果，指的是自體究竟寂滅的圓滿果實，十方諸佛的境界一即一切，如《十佛世界海品》和《離世間品》所闡明的十佛的意義。有人會問，文殊菩薩（Manjusri）也是因位菩薩，為什麼只說普賢菩薩是因位菩薩呢？回答是，雖然修行的開始在於妙慧的啓發，但圓滿在於功德的周遍。因此，文殊菩薩隱而不顯，只說普賢菩薩。也可以說，文殊菩薩和普賢菩薩代表了修行的始終，共同闡明緣起。現在辨析因果二門，圓滿的果超越了言語的描述，所以不能用言語來辨析。因則闡明方便之緣和修行，所以略作辨析。有人會問，《不思議法品》等也闡明了果德，為什麼可以在因門中闡述呢？回答是，這些雖然是果德，但只是相對於緣而闡明的果，不是究竟圓寂的果。所以與因放在一起闡述。現在根據教義，就自體之相，來辨析緣起，其中有二個方面：一是舉譬喻來闡明法，二是辨析法來會通理。所說的舉譬喻來闡明法，如《夜摩天宮菩薩雲集品》所說：『譬如數十法增加一，直至無量，都是原本的數，智慧也是如此差別。』現在用這十個數來作譬喻，又有二個方面：一是異體門，二是同體門。就異體門中又有三個方面：一是於一之中

【English Translation】 English version

Tàishō Tripiṭaka Volume 45, No. 1868, The Ten Profound Gates of the One Vehicle of the Avataṃsaka

No. 1868

The Ten Profound Gates of the One Vehicle of the Avataṃsaka

Composed by Śramaṇa Zhìyǎn of Zhìxiàng Temple on Mount Tàiyī in Zhongnan, Great Tang Dynasty, inheriting the teachings of Venerable Dùshùn.

Clarifying the meaning of the One Vehicle's origination, the self-nature, and the Dharmadhātu lies in its difference from the origination of the Two Vehicles of the Great Vehicle. The latter can only remove attachments to notions of permanence, annihilation, and other errors. This school is not like that. One is all, without anything not included, without anything different. Now, based on the tenets of this Avataṃsaka Sūtra, we comprehensively elucidate the origination of the Dharmadhātu, which is nothing other than the cause and effect of the self-nature (referring to Buddha-nature). The so-called cause refers to skillful means, conditions, the practice of the essence, the exhaustion of stages, and the fulfillment of merit, which is represented by Samantabhadra (普賢). The so-called effect refers to the ultimate, tranquil, and complete fruit of the self-nature, the realm of the ten Buddhas, where one is all, as elucidated in the 'Seas of Worlds of the Ten Buddhas' chapter and the 'Leaving the World' chapter, which explain the meaning of the ten Buddhas. Someone might ask, 'Mañjuśrī (文殊) is also a Bodhisattva in the causal stage, so why is it only said that Samantabhadra is the Bodhisattva in the causal stage?' The answer is, 'Although the beginning of practice lies in the awakening of wondrous wisdom, the completion lies in the pervasiveness of merit. Therefore, Mañjuśrī is implicit, and only Samantabhadra is mentioned.' It can also be said that Mañjuśrī and Samantabhadra represent the beginning and the end of practice, jointly elucidating origination. Now, in distinguishing between the two gates of cause and effect, the complete fruit transcends description, so it cannot be distinguished with words. The cause elucidates skillful means and practice, so it is briefly distinguished. Someone might ask, 'The 'Inconceivable Dharma' chapter and others also elucidate the virtues of the fruit, so why can they be elucidated within the gate of cause?' The answer is, 'Although these are virtues of the fruit, they are only fruits elucidated in relation to conditions, not the ultimate tranquil fruit. Therefore, they are discussed together with the cause.' Now, based on the teachings, regarding the aspect of self-nature, we distinguish origination, which has two aspects: first, using metaphors to elucidate the Dharma; second, distinguishing the Dharma to connect with the principle. The so-called using metaphors to elucidate the Dharma is like what is said in the 'Assembly of Bodhisattvas in the Yama Heaven Palace' chapter: 'For example, if one is added to the number ten, up to immeasurable numbers, they are all the original number, and wisdom is also differentiated in this way.' Now, using these ten numbers as a metaphor, there are two aspects: one is the gate of different entities, and the other is the gate of the same entity. Within the gate of different entities, there are three aspects: first, within one

多多中一。如經云。一中解無量無量中解一。展轉生非實。智者無所畏。此約相說也。二者一即多多即一。如第七住經云。一即是多多即一。義味寂滅悉平等。遠離一異顛倒相。是名菩薩不退住。此即約理說也。今約十數明一中多多中一者。若順數從一至十向上去。若逆數從十至一向下來。如一者一緣成故。一中即有十。所以一成故。若無十一即不成。無性緣成故。一中即有十。所以一成故。二三四等一切皆成也。若一住自性十即不成。十若不成一亦不成也。問既其各各無性何得成其一多耶。答此由法界實德緣起力用普賢境界相應。所以一多常成不增不減也。如維摩經云。從無住本立一切法。又論云。以有空義故一切法得成也。問此門攝法界。為盡為不盡耶。答亦有盡義。亦無盡義。何者十中一即是盡。一中十具說即無盡也。又復知。一中等皆具盡不盡義也。次明一即多多即一者。還同前門中向上去向下來也。如似一即十緣成故。若一非十十不成也。從上向下來亦如是。十即一緣成故。若十非一一不成也。問何但一不成十亦不成。答如柱若非舍爾時則無舍。若有舍亦有柱。即以柱即舍故有舍復有柱。一即十十即一故。成一覆成十也。問若一即十此乃無有十。那得言一之與十。乃言以即故得成耶。答一即十即非一者。非

是情謂一。所謂緣成一。緣成一者非是情謂一故。故經云。一亦不為一為欲破諸數。淺智者著諸法。見一以為一也。問前明一中十。此明一即十。有何別耶。答前明一中十者。離一無有十而十非是一。若此明一即十者。離一無有十。而十即是一緣成故。問若一多要待緣成者。為是同時為是先後耶。答緣成故常同時而先後。所以然者一即十十即一故常同時。而向上去向下來故有前後也。問既有明先後去來。即是有增減。何名不動本相耶。答雖先後去來而常不動故。經云。不來相而來也。如一即多而不動一相。如此一相亦非情謂一。多亦如是。雖多即一而不壞多相。亦非情謂多。問此之一多既是緣成不同情謂者。為是本來有此一多。為是始有耶。答今本有不有者。為欲就智辨本有。為自就一多體辨耶。若自就一多體辨不論智者。體即息諸論道。同於究竟圓果離說相故。今若辨一多者約智說也。如經云智慧差別故。又云智者無所畏。故約智說一多也。問若約智故其本有者。以智照故本有。答如室中空。開門見時此空即是本有。如涅槃經見佛性已即非三世攝。問亦得是始有以不。答見時如言有。不見不言有故亦名始有。問若一多之體由智照故。即通本有及本不有者。此智照時得通有照不照以不。答本有故智即非照。本不有故由

智。故照明知亦通照不照。一切諸法例如此也。

二明同體門者還如前門。相似還明一中多多中一。一即多多即一。今就一中門說者。還明向上去向下來。其中逆順各具十門。今略舉其始終。約十一而說者。如似一中十緣成故。若無十一不成二三亦如是。十即一亦如是。問此同體門中。與前異體門中有何別耶。答前異門言一中十者。以望后九故名一中十。此門言一中十者。即一中有九故言一中十也。問若一中即有九者。此與前異體門一即十有何別耶。答此中言一有九者。有于自體九而一不是九。若前別體門說者一即是彼異體。十等而十不離一。問一中既自有九者應非緣成義。答若非緣成豈得有九耶。問一體云何得有九。答若無九即無一。次明同體門中一即十者。還言一者一緣成故一即十。何以故若十非一一不成故。一即十既爾。一即二三亦然。逆順各十門亦然。問此中言自體一即十者。與前同。體一中十有何別耶。答前明同體中有十而一非是十。此明一即十而一即是十以為異也。問此明一體即十。為攝法盡以不。答隨智差別故亦盡亦不盡。何者如一若攝十即名為盡。若具說即無盡。問為自門無盡。為攝余門亦無盡耶。答一無盡余所無盡。若余不盡一亦不盡。若成一一切即成。若不成一一切不成。是故此攝法即無

【現代漢語翻譯】現代漢語譯本智慧。因此，照明了知也同時照亮了不照亮。一切諸法都是如此。

二、闡明同體門，仍然如前面的異體門一樣。相似地闡明一中有多，多中有一。一即是多，多即是一。現在就一中多門來說，仍然闡明向上去和向下還來。其中逆行和順行各自具備十門。現在簡略地舉出它們的始終。大約用十一來說明，就像一中由十緣和合而成。如果沒有十一，二和三等也無法成立，十即是一也是如此。問：這個同體門中，與前面的異體門有什麼區別呢？答：前面的異體門說『一中十』，是以望向後面的九個而稱為『一中十』。這個同體門說『一中十』，是指一中本身就具有九個，所以說『一中十』。問：如果一中就具有九個，這與前面的異體門『一即是十』有什麼區別呢？答：這裡說『一有九』，是指具有自體之九，而一不是九。如果前面的異體門說『一即是彼異體』，十等而十不離一。問：一中既然自有九個，應該不是緣起之義吧？答：如果不是緣起，怎麼能有九個呢？問：一體怎麼能有九個呢？答：如果沒有九，就沒有一。接下來闡明同體門中『一即是十』，仍然說一是因為一緣和合而成，所以一即是十。為什麼呢？如果十不是一，一就不能成立。一即是十既然如此，一即是二和三也是這樣。逆行和順行各自的十門也是這樣。問：這裡說自體一即是十，與前面的同體一中十有什麼區別呢？答：前面闡明同體中有十，而一不是十。這裡闡明一即是十，而一就是十，這是它們的區別。問：這裡闡明一體即是十，是否涵蓋了所有法？答：隨著智慧的差別，可以說涵蓋了，也可以說沒有涵蓋。怎麼說呢？如果一涵蓋了十，就稱為涵蓋了。如果具體地說，就沒有窮盡。問：是自門沒有窮盡，還是涵蓋其他門也沒有窮盡呢？答：一沒有窮盡，其他也沒有窮盡。如果其他沒有窮盡，一也沒有窮盡。如果成就了一，一切就都成就了。如果不成就一，一切就都不成就。因此，這涵蓋的法就沒有窮盡。

【English Translation】 English version Wisdom. Therefore, illuminating knowledge also illuminates both what is illuminated and what is not illuminated. All dharmas are like this.

Second, elucidating the Gate of Sameness of Essence is still like the previous Gate of Difference. Similarly, it elucidates that within one there are many, and within many there is one. One is many, and many are one. Now, focusing on the Gate of One-in-Many, it still elucidates going upwards and returning downwards. Within them, both reverse and forward orders each possess ten gates. Now, we briefly mention their beginning and end. Speaking approximately with eleven, it is like one being formed by ten conditions. If there is no eleven, two and three cannot be established either, and ten is one in the same way. Question: In this Gate of Sameness of Essence, what is the difference from the previous Gate of Difference? Answer: The previous Gate of Difference says 'One-in-Ten' because it looks towards the subsequent nine, hence it is called 'One-in-Ten.' This Gate of Sameness says 'One-in-Ten' because one itself possesses nine, therefore it is said 'One-in-Ten.' Question: If one possesses nine, what is the difference between this and the previous Gate of Difference 'One is Ten'? Answer: Here, saying 'One has Nine' means having the nine of its own essence, but one is not nine. If the previous Gate of Difference says 'One is that different essence,' then ten and so on, but ten does not depart from one. Question: Since one inherently has nine, shouldn't it not be the meaning of arising from conditions? Answer: If it were not arising from conditions, how could there be nine? Question: How can one essence have nine? Answer: If there is no nine, there is no one. Next, elucidating 'One is Ten' in the Gate of Sameness of Essence, it still says that one is because one is formed by the aggregation of conditions, therefore one is ten. Why? If ten is not one, one cannot be established. Since one is ten, one is two and three are also like this. The ten gates of reverse and forward orders are also like this. Question: Here, saying that the self-essence one is ten, what is the difference from the previous Sameness of Essence One-in-Ten? Answer: The previous elucidation of Sameness of Essence has ten within it, but one is not ten. This elucidates that one is ten, and one is ten, this is the difference. Question: Does this elucidation of one essence being ten encompass all dharmas or not? Answer: Depending on the difference in wisdom, it can be said to encompass or not encompass. How so? If one encompasses ten, it is called encompassing. If speaking specifically, there is no end. Question: Is it that the self-gate has no end, or does encompassing other gates also have no end? Answer: One has no end, and the others have no end. If the others have no end, one also has no end. If one is accomplished, everything is accomplished. If one is not accomplished, everything is not accomplished. Therefore, this encompassing of dharmas has no end.

盡。復無盡成一之義。於三四義由若虛空。即是盡更不攝余。故名無盡故亦攝盡不盡也。問既言一即攝盡者。為只攝一中十亦攝他處十。答攝他十亦有盡不盡義。何以故離他無自故。一攝他處即無盡而成一之義。他處十義如虛空故有盡。上明舉十數為譬說竟。

此下明約法以會理者凡十門。

一者同時具足相應門(此約相應無先後說)

二者因陀羅網境界門(此約譬說)

三者秘密隱顯俱成門(此約緣說)

四者微細相容安立門(此約相說)

五者十世隔法異成門(此約世說)

六者諸藏純雜具德門(此約行行)

七者一多相容不同門(此約理說)

八者諸法相即自在門(此約用說)

九者唯心迴轉善成門(此約心說)

十者託事顯法生解門(此約智說)

就此十門亦一一之門皆復具十會成一百。所言十者。一者教義。二理事。三解行。四因果。五人法。六分齊境位。七法智師弟。八主伴依正。九逆順體用。十隨生根欲性。所言教義者。教即是通相別相三乘五乘之教。即以別教以論別義。所以得理而忘教。若入此通宗而教。即義以同時相應故也。第二理事者。若三乘教辨即異事顯異理。如諸經

【現代漢語翻譯】現代漢語譯本：盡，又因為無盡而成就一的意義。對於三和四的意義，就像虛空一樣。盡就是不再包含其他，所以稱為無盡，因此也包含盡和不盡。問：既然說一就包含一切，那麼是隻包含一個中的十，還是也包含其他地方的十？答：包含其他地方的十也有盡和不盡的意義。為什麼呢？因為離開其他就沒有自身。一包含其他地方，就成為無盡而成就一的意義。其他地方的十的意義就像虛空一樣，所以有盡。以上是說明用十個數作為比喻的結束。

以下說明用佛法來會合理，共有十門：

一、同時具足相應門（這是從相應沒有先後來說的）

二、因陀羅網（Indra's net，帝釋天之網）境界門（這是用比喻來說明）

三、秘密隱顯俱成門（這是從緣起來說明）

四、微細相容安立門（這是從相來說明）

五、十世隔法異成門（這是從時間來說明）

六、諸藏純雜具德門（這是從修行來說明）

七、一多相容不同門（這是從理體來說明）

八、諸法相即自在門（這是從作用來說明）

九、唯心迴轉善成門（這是從心識來說明）

十、託事顯法生解門（這是從智慧來說明）

就這十門，每一門又各自具備十個方面，總共構成一百個方面。所說的十個方面是：一、教義；二、理事；三、解行；四、因果；五、人法；六、分齊境位；七、法智師弟；八、主伴依正；九、逆順體用；十、隨生根欲性。所說的教義，教就是通相、別相、三乘（Three Vehicles）、五乘（Five Vehicles）的教法。用別教來論述別義，所以會因為得理而忘記教。如果進入這個通宗而教，那麼義就因為同時相應而成立。第二是理事，如果用三乘的教法來辨別，就是異事顯異理，比如各種經典。

【English Translation】 English version: 'Exhaustion' (盡), moreover, achieves the meaning of 'one' because of 'inexhaustibility' (無盡). Regarding the meanings of 'three' and 'four', it is like empty space. 'Exhaustion' means not containing anything else, so it is called 'inexhaustible', and therefore it also includes both 'exhaustion' and 'non-exhaustion'. Question: Since it is said that 'one' includes everything, does it only include the ten within one, or does it also include the ten in other places? Answer: Including the ten in other places also has the meaning of 'exhaustion' and 'non-exhaustion'. Why? Because without others, there is no self. 'One' including other places becomes 'inexhaustible' and achieves the meaning of 'one'. The meaning of the ten in other places is like empty space, so it is 'exhausted'. The above concludes the explanation using the ten numbers as a metaphor.

Below explains using the Dharma to understand the principle, with a total of ten gates:

The Gate of Simultaneous Completeness and Correspondence (同時具足相應門) (This is explained from the perspective of correspondence without sequence)
The Gate of the Realm of Indra's Net (因陀羅網境界門) (This is explained using a metaphor)
The Gate of Simultaneous Completion of Secret and Manifest (秘密隱顯俱成門) (This is explained from the perspective of dependent origination)
The Gate of Subtle Interpenetration and Establishment (微細相容安立門) (This is explained from the perspective of characteristics)
The Gate of Different Completion Through Separation of the Ten Times (十世隔法異成門) (This is explained from the perspective of time)
The Gate of Pure and Mixed Merits of All Treasures (諸藏純雜具德門) (This is explained from the perspective of practice)
The Gate of Interpenetration and Difference Between One and Many (一多相容不同門) (This is explained from the perspective of principle)
The Gate of Inter-identity and Freedom of All Dharmas (諸法相即自在門) (This is explained from the perspective of function)
The Gate of Transformation of Mind and Perfect Accomplishment (唯心迴轉善成門) (This is explained from the perspective of mind)
The Gate of Manifesting Dharma and Generating Understanding Through Events (託事顯法生解門) (This is explained from the perspective of wisdom)

Regarding these ten gates, each gate also possesses ten aspects, forming a total of one hundred aspects. The ten aspects are: 1. Teaching and meaning; 2. Principle and phenomena; 3. Understanding and practice; 4. Cause and effect; 5. Person and Dharma; 6. Boundaries and stages; 7. Dharma, wisdom, teacher, and disciple; 8. Principal, attendant, dependent, and proper; 9. Adverse, favorable, essence, and function; 10. Following birth, roots, desires, and nature. Regarding teaching and meaning, teaching refers to the teachings of the common aspect, the distinct aspect, the Three Vehicles (三乘), and the Five Vehicles (五乘). Using the distinct teaching to discuss distinct meanings, one may forget the teaching because of attaining the principle. If one enters this common school and teaches, then the meaning is established because of simultaneous correspondence. Second is principle and phenomena. If one distinguishes using the teachings of the Three Vehicles, it is different phenomena manifesting different principles, such as various sutras.

舉異事喻異理。若此宗即事是理。如入法界等經文是體。實即是理相彰即是事。第三解行者如三乘說。解而非行。如說人名字而不識其人。若通宗說者即行即解。如看其面不說其名而自識也。相顯為行。契窮后際為解。第四因果者。修相為因契窮為果。第五人法者。文殊顯其妙慧。普賢彰其稱周。明人即法也。第六分齊境位者。參而不雜各住分位。即分齊境位。第七法智師弟者。開發爲師相相成即弟子。第八主伴依正者。舉一為主余即為伴。主以為正伴即是依。第九逆順體用者。即是成壞義也。第十隨生根欲性者。隨緣常應也。如涅槃經云。此方見滿余方見半。而月實無虛盈。若此宗明者。常增減而常無增減。以同時相應。然此十門體無前後。相應既其具此十門。余因陀羅等九門亦皆具此十門。何但此十門。其中一一皆稱周法界。所以舉十門者成其無盡義也。

今釋第一同時具足相應門者。即具明教義理事等十門同時也。何以得如此耶。良由緣起實德法性海印三昧力用故得然。非是方便緣修所成故得同時。今且據因是同時者。若小乘說因果者。即轉因以成果。因滅始果成。若據大乘因果亦得同時。而不彰其無盡。如似舍緣以成舍。因果同時成而不成余物。以因有親疏故。所以成有盡。若通宗明因果者。舉疏緣以

【現代漢語翻譯】現代漢語譯本用不同的事例來比喻不同的道理。如果此宗認為事即是理，如同《入法界經》等經文所說是體。實際上，理的顯現就是事。第三，關於解和行，如同三乘所說，有解而無行，就像只說人的名字而不認識其人。如果通宗來說，即行即解，如同看到其面貌，即使不說其名字也能認識他。相的顯現就是行，契合窮盡后際就是解。第四，關於因果，修習相就是因，契合窮盡就是果。第五，關於人法，文殊菩薩顯示其妙慧，普賢菩薩彰顯其周遍，說明人即是法。第六，關於分齊境位，參與而不混雜，各自安住于自己的分位，這就是分齊境位。第七，關於法智師弟，開發智慧的是師，互相成就的就是弟子。第八，關於主伴依正，舉出一個為主，其餘就是伴。主是正，伴就是依。第九，關於逆順體用，就是成壞的意義。第十，關於隨生根欲性，就是隨緣常應。如同《涅槃經》所說：『此方見月亮是滿月，其他地方見月亮是半月，而月亮實際上沒有虛盈。』如果此宗明白，常增減而常無增減，因為同時相應。然而，這十門體性上沒有前後，相應就具備這十門。其餘因陀羅等九門也全都具備這十門。何止這十門，其中的每一門都周遍法界。所以舉出十門，是爲了成就其無盡的意義。

現在解釋第一同時具足相應門，就是具足明教義理事等十門，也是同時的。為什麼能這樣呢？因為緣起、實德、法性、海印三昧（Samadhi, 佛教術語，意為『定』）的力用，才能這樣。不是方便緣修所成就的，所以才能同時。現在且就因是同時來說，如果小乘說因果，就是轉因以成果，因滅始果成。如果根據大乘，因果也可以同時，但不彰顯其無盡。好像捨棄緣以成就舍，因果同時成而不成余物，因為因有親疏，所以成就有限。如果通宗明白因果，舉出疏緣以

【English Translation】 English version Different examples are used to illustrate different principles. If this school believes that event is principle, just as the scriptures such as the Entering the Dharma Realm Sutra are said to be the substance. In reality, the manifestation of principle is event. Third, regarding understanding and practice, as the Three Vehicles say, there is understanding without practice, just like saying a person's name without knowing the person. If speaking from the perspective of the comprehensive school, practice is understanding, just like seeing his face, even without saying his name, one can recognize him. The manifestation of phenomena is practice, and the complete understanding of the ultimate future is understanding. Fourth, regarding cause and effect, cultivating phenomena is the cause, and complete understanding is the effect. Fifth, regarding person and Dharma, Manjushri (Bodhisattva of Wisdom) manifests his wonderful wisdom, and Samantabhadra (Bodhisattva of Universal Virtue) manifests his pervasiveness, illustrating that person is Dharma. Sixth, regarding divisions and positions, participating without mixing, each abiding in their own position, this is divisions and positions. Seventh, regarding Dharma wisdom teacher and disciple, the one who develops wisdom is the teacher, and those who mutually accomplish each other are the disciples. Eighth, regarding principal and subordinate, dependent and correct, taking one as the principal, the rest are the subordinates. The principal is correct, and the subordinates are dependent. Ninth, regarding reverse and順, substance and function, it is the meaning of 成 and 壞 (establishment and destruction). Tenth, regarding following the roots, desires, and nature of beings, it is constantly responding according to conditions. As the Nirvana Sutra says: 'This land sees the moon as full, while other lands see the moon as half, but the moon actually has no waxing or waning.' If this school understands, it is constantly increasing and decreasing, yet constantly without increasing or decreasing, because of simultaneous correspondence. However, these ten gates have no before or after in their essence, and correspondence possesses these ten gates. The remaining nine gates, such as Indra's net, also all possess these ten gates. Not only these ten gates, but each of them pervades the Dharma Realm. Therefore, presenting ten gates is to accomplish its meaning of endlessness.

Now, explaining the first gate of simultaneous completeness and correspondence, it is possessing the ten gates of teaching, principle, event, and reason, all simultaneously. Why is it possible to be like this? Because of the power of dependent origination, real virtue, Dharma nature, and the Samadhi (Samadhi, Buddhist term for 'concentration') of the Ocean Seal, it is possible to be like this. It is not accomplished by expedient causal cultivation, so it can be simultaneous. Now, let's just say that the cause is simultaneous. If the Hinayana (Small Vehicle) speaks of cause and effect, it is transforming the cause to become the effect, and the effect arises only when the cause ceases. If according to the Mahayana (Great Vehicle), cause and effect can also be simultaneous, but it does not manifest its endlessness. It is like abandoning the conditions to build a house, cause and effect are accomplished simultaneously, but it does not accomplish other things, because the causes have close and distant relationships, so the accomplishment is limited. If the comprehensive school understands cause and effect, it presents distant conditions to

入親。是故如舍成時。一切法皆一時成。若有一法不成者。此舍亦不成。如似初步若到一切步皆到。若有一步非到者一切步皆非到。故經云。雖成等正覺不捨初發心。又如大品經云。非初不離初。非后不離后。而明菩提也。問既言一步即到者。何須用第二步耶。答汝言一步即到者。為多是即一以不。又言何用第二步者。此第二步為是一即多以否。若初步是多一。第二步即一多者。云何乃言一步到不用第二步耶。答若不一是多一。多亦不是一多者。何但一步不能到。雖行多步終是不到。故知一步與多步常有到不到義。因中尚爾者。果中亦無果義。故涅槃經云。智者應當定說亦有亦無。今舉一步到者。即是法界緣起海印定力說到不到。不同情謂說到不到。故經云。唯應度者乃能見之。而復不失因果。不墮斷常。故經云。深入緣起斷諸邪見斯之謂也。問若因果同時即因成果。因即成果那得言不失因果耶。答如地論云。依緣二種義示現二種時。依因義者名為因。依果義者名為果。豈得失於因果耶。又且既言因果同時那得言失。若其失者何名因果同時耶。因果同時既如此。教義理事等同時亦然。問既言同時相應者。今舉因果一事。即得具前教義等十門以否。答今但舉十門者欲成其無盡。若論三種世間圓融。可但一事具此十門。亦

【現代漢語翻譯】現代漢語譯本：入親（進入親證）。因此，就像房屋建成時，一切法都同時成就。如果有一法不成，這房屋也無法建成。就像最初的一步如果到達，一切步都到達。如果有一步沒有到達，一切步都沒有到達。所以經中說：『即使成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺），也不捨棄最初的發心。』又如《大品經》（Mahaprajnaparamita Sutra，摩訶般若波羅蜜多經）所說：『非初不離初，非后不離后』，以此來闡明菩提（Bodhi，覺悟）。問：既然說一步就到達，為什麼需要第二步呢？答：你說一步就到達，是多即一，還是不是？又說為什麼需要第二步，這第二步是一即多，還是不是？如果初步是多即一，第二步是一即多，怎麼能說一步到達，不需要第二步呢？答：如果不是一即多，多也不是一即多，不僅一步不能到達，即使走很多步，最終也無法到達。所以知道一步與多步常有到達與不到達的意義。因地中尚且如此，果地中也沒有果的意義。所以《涅槃經》（Nirvana Sutra，涅槃經）說：『智者應當肯定地說亦有亦無。』現在舉一步到達，就是法界緣起海印定力（Dharmadhatu-pratitya-samutpada-samadhi-bala，法界緣起海印三昧力）說到不到，不同於情識所說的說到不到。所以經中說：『唯有應度之人才能見到它。』而且不失去因果，不墮入斷常二見。所以經中說：『深入緣起，斷除各種邪見』，說的就是這個道理。問：如果因果同時，就是因成果，因就是果，怎麼能說不失去因果呢？答：如《地論》（Dasabhumika Sutra，十地經論）所說：『依緣兩種意義，示現兩種時間。依因的意義來說，名為因；依果的意義來說，名為果。』怎麼會失去因果呢？而且既然說因果同時，怎麼能說失去呢？如果失去，怎麼能叫因果同時呢？因果同時既然如此，教義、理事等同時也是這樣。問：既然說同時相應，現在舉因果一事，就能具備前面的教義等十門嗎？答：現在只舉十門，是爲了成就其無盡。如果論三種世間圓融，只需一事就具備這十門，也

【English Translation】 English version: Entering into intimacy (experiencing direct realization). Therefore, just as when a house is completed, all dharmas are accomplished simultaneously. If one dharma is not accomplished, this house cannot be completed either. It's like the first step; if it arrives, all steps arrive. If one step does not arrive, all steps do not arrive. Therefore, the sutra says: 'Even after attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), one does not abandon the initial aspiration.' Furthermore, as the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The beginning is not apart from the beginning, the end is not apart from the end,' thereby clarifying Bodhi (Enlightenment). Question: Since it is said that one step arrives, why is a second step needed? Answer: When you say that one step arrives, is the many identical to the one, or not? And when you say why is a second step needed, is this second step the one identical to the many, or not? If the initial step is the many identical to the one, and the second step is the one identical to the many, how can you say that one step arrives and the second step is not needed? Answer: If the one is not identical to the many, and the many is also not identical to the one, not only can one step not arrive, but even if many steps are taken, one will ultimately not arrive. Therefore, know that one step and many steps always have the meaning of arriving and not arriving. If it is like this in the causal stage, then there is also no meaning of result in the resultant stage. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'The wise should definitely say that it both exists and does not exist.' Now, citing one step arriving is the Dharmadhatu-pratitya-samutpada-samadhi-bala (Dharmadhatu Dependent Origination Samadhi Power) speaking of arriving and not arriving, different from what sentient consciousness speaks of arriving and not arriving. Therefore, the sutra says: 'Only those who are to be liberated can see it.' Moreover, one does not lose cause and effect, and does not fall into the two extreme views of annihilationism and eternalism. Therefore, the sutra says: 'Deeply entering into dependent origination, cutting off all wrong views,' this is what it is talking about. Question: If cause and effect are simultaneous, then the cause is the effect, and the cause is the effect, how can you say that cause and effect are not lost? Answer: As the Dasabhumika Sutra (Ten Stages Sutra) says: 'Relying on the two meanings of conditions, two times are shown. According to the meaning of cause, it is called cause; according to the meaning of effect, it is called effect.' How can cause and effect be lost? Moreover, since it is said that cause and effect are simultaneous, how can you say that they are lost? If they are lost, how can it be called cause and effect being simultaneous? Since cause and effect being simultaneous is like this, the teachings, principles, and phenomena being simultaneous are also like this. Question: Since it is said that they are simultaneously corresponding, now citing the one matter of cause and effect, can it fully possess the preceding ten gates of teachings, etc.? Answer: Now, only citing the ten gates is to accomplish their inexhaustibility. If discussing the perfect fusion of the three realms, just one matter can possess these ten gates, also

具無盡無量法界虛空法門。成其無盡復無盡。若但就別事說不成無盡者。只同大乘義也。

第二因陀羅網境界門者。此約譬以明。亦復具有教義等十門。如梵網經。即取梵宮羅網為喻。今言因陀羅網者。即以帝釋殿網為喻。帝釋殿網為喻者。須先識此帝網之相。以何為相。猶如眾鏡相照眾鏡之影見一鏡中。如是影中復現眾影。一一影中復現眾影。即重重現影成其無盡復無盡也。是故如第七地贊請經云。於一微塵中各示那由他無量無邊佛于中而說法。此即智正覺。世間又云。於一微塵中現無量佛國須彌金剛圍。世間不迫迮。此即據器世間。又云。於一微塵中現有三惡道天人阿修羅。各各受業報。此即據眾生世間。又云。如一微塵所示現。一切微塵亦如是。故於微塵現國土。國土微塵復示現。所以成其無盡復無盡。此即是其法界緣起。如智如理實德如此。非即變化對緣方便故說。若是大乘宗所明。即言神力變化故大小得相入。或云菩薩力故入。又言不二故入。不同一乘說。問若此宗明相入不論神力。乃言自體常如此者。斯則渾無疆界。無始無終何緣得辨因果教義等耶。答以隨智差別故舉一為主。余則為伴。猶如帝網舉一珠為首眾珠現中。如一珠即爾。一切珠現亦如是。是故前經舉一菩薩為主。一切菩薩圍繞。一一菩

【現代漢語翻譯】現代漢語譯本：具備無盡無量的法界虛空法門，成就其無盡又無盡。如果僅僅就個別事物來說，不能成就無盡，那就只等同於大乘的含義了。

第二，因陀羅網（Indra's Net，帝釋天的網）境界門。這是用比喻來說明，也同樣具有教義等十門，如同《梵網經》。《梵網經》就是取梵天宮的羅網作為比喻。現在說的因陀羅網，就是用帝釋天宮殿的網作為比喻。要用帝釋天宮殿的網作為比喻，必須先認識這個帝網的相狀。以什麼作為相狀呢？就像眾多鏡子互相照耀，眾多鏡子的影子顯現在一面鏡子中。這樣，在影子中又顯現出眾多影子，每一個影子中又顯現出眾多影子，就這樣重重顯現影子，成就其無盡又無盡。所以，如同第七地菩薩贊請經所說，『在一粒微塵中各自示現那由他（nayuta，數量單位）無量無邊的佛，在其中說法』。這就是智正覺。世間又說，『在一粒微塵中顯現無量佛國須彌山（Sumeru，山名）金剛圍』，世間並不顯得擁擠。這是就器世間來說的。又說，『在一粒微塵中現有三惡道、天人、阿修羅（Asura，一種神），各自承受業報』。這是就眾生世間來說的。又說，『如同一粒微塵所顯示，一切微塵也都是這樣』。所以在微塵中顯現國土，國土微塵又顯示出來，所以成就其無盡又無盡。這就是法界緣起，如智如理的真實功德就是這樣，不是因為變化對緣方便才這樣說。

如果是大乘宗所闡明的，就說是神力變化，所以大小可以互相進入。或者說是菩薩的力量所以進入。又說因為不二所以進入。這不同於一乘的說法。問：如果這個宗派闡明相入，不談神力，而是說自體本來就是這樣，那麼這就完全沒有疆界，沒有開始也沒有終結，怎麼能夠分辨因果教義等等呢？答：因為隨著智慧的差別，所以舉出一個作為主要，其餘的作為伴隨。就像帝釋天的網，舉出一顆珠子作為首要，眾多珠子顯現在其中。如同一顆珠子是這樣，一切珠子顯現也是這樣。所以前面的經文舉出一位菩薩作為主要，一切菩薩圍繞，每一位菩

【English Translation】 English version: It possesses endless and immeasurable Dharmadhatu (Dharmadhatu, the realm of all phenomena) voidness Dharma-gates, accomplishing its endlessness upon endlessness. If only individual matters are discussed, failing to achieve endlessness, then it is merely equivalent to the meaning of Mahayana (Mahayana, the Great Vehicle).

Secondly, the Indra's Net (Indra's Net, the net of the god Indra) realm-gate. This uses a metaphor to illustrate, and also possesses the ten gates such as doctrine. Like the Brahma Net Sutra (Brahma Net Sutra, a Mahayana Buddhist text), it takes the Brahma palace net as a metaphor. Now, saying Indra's Net, it takes the net of the palace of Indra (Indra, king of the gods) as a metaphor. To use the net of Indra's palace as a metaphor, one must first recognize the characteristics of this Indra's Net. What are its characteristics? It is like numerous mirrors reflecting each other, with the reflections of numerous mirrors appearing in one mirror. Thus, in the reflections, numerous reflections appear again, and in each reflection, numerous reflections appear again. In this way, the repeated appearance of reflections accomplishes its endlessness upon endlessness. Therefore, as the Seventh Ground Bodhisattva Praise Sutra says, 'In one tiny dust mote, each shows nayutas (nayuta, a unit of measurement) of immeasurable and boundless Buddhas, preaching the Dharma within.' This is the wisdom of perfect enlightenment. The world also says, 'In one tiny dust mote, countless Buddha-lands, Mount Sumeru (Sumeru, a mythical mountain), and Vajra (Vajra, diamond) enclosures appear,' the world does not feel crowded. This refers to the realm of containers. It is also said, 'In one tiny dust mote, there are the three evil paths, gods, humans, and Asuras (Asura, a type of demigod), each receiving karmic retribution.' This refers to the realm of sentient beings. It is also said, 'As one tiny dust mote shows, so do all tiny dust motes.' Therefore, in a tiny dust mote, a land is revealed, and the dust motes of the land are revealed again, thus accomplishing its endlessness upon endlessness. This is the arising of Dharmadhatu dependent origination. The true virtues of wisdom and principle are like this, not just said because of expedient transformations in response to conditions.

If it is explained by the Mahayana school, it is said that it is due to the transformation of spiritual power, so that large and small can enter each other. Or it is said that it is because of the power of the Bodhisattvas that they enter. It is also said that it is because of non-duality that they enter. This is different from the teachings of the Ekayana (Ekayana, the One Vehicle). Question: If this school explains interpenetration without discussing spiritual power, but says that the self-nature is inherently like this, then it is completely without boundaries, without beginning and without end. How can one distinguish cause and effect, doctrine, and so on? Answer: Because of the differences in wisdom, one is taken as the main one, and the others are taken as companions. Just like Indra's Net, one pearl is taken as the primary one, and numerous pearls appear within it. As one pearl is like this, so is the appearance of all pearls. Therefore, the previous sutra takes one Bodhisattva as the main one, with all Bodhisattvas surrounding, each Bodhi

薩皆悉如是。又如諸方皆來證誠同其名號。一切十方證誠皆亦如是。所以成其無盡復無盡。而不失因果先後次第。而體無增減故經云。一切眾生盡成佛。佛界亦不增。眾生界亦不減。若無一眾產生佛眾生界亦不增。佛界亦不減也。

第三秘密隱顯俱成門者。此約緣起說也。還具前教義十門。所言隱顯者。如涅槃經半字及滿字。昔說半字故半字即顯。滿字即隱。今日說滿字。即滿字即顯半字即隱。此即約緣而說隱顯。又如月喻品云。此方見半(他方見滿)。而彼月性實無虧盈。隨緣所見故有增減。此即是大乘宗中說。若通宗辨者不待說與不說。常半常滿隱顯無別時。如彼月性常滿而常半。半滿無異時。是故如來於一念中。八相成道生時即是滅時。同時俱成故。所以稱秘密。如似十數一即十一即是顯。二三四至十即為隱。又眼根入正受即是顯。於色法中三昧起即名隱。而此隱顯體無前後。故言秘密也。

第四微細相容安立門者。此就相說。如一微塵。此即是其小相。無量佛國須彌金剛山等即其大相。直以緣起實德無礙自在致使相容。非是天人所作故安立。如似一微塵中有穢國土。而即於此微塵中具有不可說凈國。在此微塵中而於彼穢國不相妨礙。而此凈國之相仍亦不失。乃至有諸國土尸羅盆幢形三方及四維等

【現代漢語翻譯】現代漢語譯本：薩皆悉如是（一切都是這樣）。又如各方諸佛都來證明和贊同相同的名號。一切十方諸佛的證明和贊同也都是這樣。因此成就了無盡又無盡的境界，而且不失去因果的先後次序。而本體沒有增減，所以經中說：『一切眾生都成佛，佛界也不會增加，眾生界也不會減少。』如果沒有一個眾產生佛，眾生界也不會增加，佛界也不會減少。

第三，秘密隱顯俱成門，這是從緣起上說的。仍然具備前面的教義十門。所說的隱顯，如《涅槃經》中的半字和滿字。過去說半字，所以半字就顯現，滿字就隱沒。現在說滿字，滿字就顯現，半字就隱沒。這正是從緣起上說隱顯。又如《月喻品》中說：『此方見半月（他方見滿月）。』而月亮的本性實際上沒有虧缺和盈滿，隨著因緣所見而有增減。這是大乘宗中的說法。如果通達宗義的人辨別，不必等待說與不說，常常是半月和滿月同時存在，隱顯沒有分別的時候。就像月亮的本性常常是滿月而又常常是半月，半月和滿月沒有不同的時間。因此，如來在一念之中，八相成道，出生時就是滅時，同時成就，所以稱為秘密。就像十個數字，一就是顯現，十一就是隱沒。又如眼根進入正受就是顯現，在色法中三昧生起就叫做隱沒。而這種隱顯本體沒有先後，所以說是秘密。

第四，微細相容安立門，這是就現象上說的。如同一微塵，這是它的小相。無量佛國、須彌山、金剛山等是它的大相。正是因為緣起真實功德無礙自在，才使得大小之相能夠相容。不是天人所造作，所以能夠安立。就像一微塵中有污穢的國土，而就在這微塵中具有不可說的清凈國土。在這微塵中，而與那污穢的國土互不妨礙。而這清凈國土的景象仍然不會失去。乃至有各種國土，尸羅盆、幢形、三方以及四維等。

【English Translation】 English version: All are thus. Moreover, just as all directions come to attest and agree with the same name. All attestations from the ten directions are also like this. Therefore, it achieves endlessness upon endlessness, without losing the sequential order of cause and effect. And the essence does not increase or decrease, hence the sutra says: 'All sentient beings attain Buddhahood, yet the Buddha realm does not increase, nor does the sentient being realm decrease.' If not a single sentient being attains Buddhahood, the sentient being realm will not increase, nor will the Buddha realm decrease.

Third, the Gate of Simultaneous Completion of Secret and Manifest: This is discussed from the perspective of dependent origination. It still possesses the previous ten gates of teachings. Regarding what is meant by secret and manifest, consider the half-word and full-word in the Nirvana Sutra. In the past, when the half-word was spoken, the half-word was manifest, and the full-word was hidden. Today, when the full-word is spoken, the full-word is manifest, and the half-word is hidden. This is discussing secret and manifest from the perspective of dependent origination. Furthermore, as the Moon Analogy chapter says: 'This side sees a half-moon (the other side sees a full moon).' Yet the nature of the moon itself has no deficiency or fullness; it appears to increase or decrease according to what is seen based on conditions. This is the teaching within the Mahayana school. If one understands the principles of the school, regardless of whether it is spoken or unspoken, it is always half and always full, with no distinction between secret and manifest. Just as the nature of the moon is always full and always half, half and full are not different in time. Therefore, in a single thought, the Tathagata achieves enlightenment through the eight aspects; the moment of birth is the moment of extinction, simultaneously accomplished, hence it is called secret. It is like the numbers one to ten; one is manifest, eleven is hidden. Also, when the eye-faculty enters correct samadhi, it is manifest; when samadhi arises within the realm of form, it is called hidden. And this secret and manifest have no temporal order, hence it is called secret.

Fourth, the Gate of Subtle Interpenetration and Establishment: This is discussed from the perspective of phenomena. Consider a single dust mote; this is its small aspect. Countless Buddha lands, Mount Sumeru (the central world-mountain in Buddhist cosmology), Vajra Mountains (diamond mountains) and so on are its large aspects. It is precisely because of the unobstructed and free nature of the real merit of dependent origination that the aspects can interpenetrate. It is not made by gods or humans, hence it can be established. It is like a single dust mote containing a defiled land, and within this dust mote, there are unspeakable pure lands. Within this dust mote, it does not obstruct that defiled land. And the appearance of this pure land is still not lost. Even to the point of various lands, shaped like Shila basins, banners, three-sided, and four-dimensional, etc.

國。在此一微塵中常不相妨礙。故普賢品云。一切諸世界入於一微塵中。世界不積聚。亦復不離散。故知。若與普相應能於一微塵中見不可說國土。而不雜亂不增不減。豈可須彌納芥子將為難事哉。理事等十門安立相容亦如是。問此相容門與前因陀羅網門有何別耶。答諸門隱映互相顯發重重(復重重成其無)盡者。即是因陀羅網門中攝。若諸門一時具顯不相妨礙。即是相容門中攝。

第五十世隔法異成門者。此約三世說。如離世間品說。十世者過去說過去。過去說未來。過去說現在。現在說現在。現在說未來。現在說過去。未來說未來。未來說過去。未來說現在。三世為一念。合前九為十世也。如是十世以緣起力故。相即復相入而不失三世。如以五指為拳不失指。十世雖同時而不失十世。故經云。過去劫入未來。現在劫入過去。現在劫入過去。未來劫入現在。又云。長劫入短劫。短劫入長劫。有劫入無劫。無劫入有劫。又云。過去是未來。未來是過去。現在是過去。菩薩悉了知。又云。無盡無數劫能作一念頃。非長亦非短。解脫人所行如是。十世相入復相即。而不失先後短長之相。故云隔法異成。教義理事等十門相即相入。而不失先後差別之相。故名異成也。

第六諸藏純雜具德門者。此約諸度門說。何

【現代漢語翻譯】現代漢語譯本國。在此一微塵中常不相妨礙。所以《普賢品》說：『一切諸世界進入一個微塵中，世界既不積聚，也不離散。』由此可知，如果與普賢菩薩的行愿相應，就能在一個微塵中見到不可言說的國土，而不雜亂、不增多、不減少。那麼，須彌山容納芥子又算什麼難事呢？事理等十門安立相容也是如此。問：這相容門與前面的因陀羅網門有什麼區別呢？答：如果諸門隱隱約約、互相顯發、重重無盡，就屬於因陀羅網門所包含的。如果諸門同時顯現、互不妨礙，就屬於相容門所包含的。

第五十世隔法異成門：這是從三世的角度來說的。如《離世間品》所說，十世是指過去說過去，過去說未來，過去說現在，現在說現在，現在說未來，現在說過去，未來說未來，未來說過去，未來說現在。三世合為一念，加上前面的九世，合為十世。這十世由於緣起的力量，相互即入，但不失去三世的體性。就像用五個手指握成拳頭，但不失去手指的體性一樣。十世雖然同時存在，但不失去十世的體性。所以經中說：『過去劫入未來，現在劫入過去，現在劫入過去，未來劫入現在。』又說：『長劫入短劫，短劫入長劫，有劫入無劫，無劫入有劫。』又說：『過去是未來，未來是過去，現在是過去，菩薩完全了知。』又說：『無盡無數劫能作為一念頃，非長亦非短，解脫之人就是這樣行持的。』十世相互即入，但不失去先後長短的相狀，所以稱為隔法異成。教義事理等十門相互即入，但不失去先後差別的相狀，所以稱為異成。

第六諸藏純雜具德門：這是從諸度門的角度來說的。何

【English Translation】 English version Country. Within this single dust mote, they never obstruct each other. Therefore, the 'Universal Worthy's Conduct and Vows' chapter says: 'All worlds enter into a single dust mote. The worlds neither accumulate nor disperse.' Thus, if one is in accord with Universal Worthy (Samantabhadra)'s practice, one can see unspeakable lands within a single dust mote, without confusion, increase, or decrease. How then could Mount Sumeru containing a mustard seed be considered difficult? The establishment of mutual containment in terms of principle and phenomena, and the ten aspects, is also like this. Question: How does this gate of mutual containment differ from the previous gate of Indra's net? Answer: If the gates are veiled, mutually revealing, and endlessly layered (repeating endlessly), then they are included within the gate of Indra's net. If the gates are simultaneously manifest and do not obstruct each other, then they are included within the gate of mutual containment.

The Fiftieth, the Gate of Different Accomplishments Through Separated Dharmas: This is explained in terms of the three times (past, present, future). As the 'Leaving the World' chapter says, the ten times are: the past speaking of the past, the past speaking of the future, the past speaking of the present, the present speaking of the present, the present speaking of the future, the present speaking of the past, the future speaking of the future, the future speaking of the past, the future speaking of the present. The three times are as one thought. Combining the previous nine, they become the ten times. These ten times, due to the power of dependent origination, are mutually identical and mutually enter, without losing the nature of the three times. Just as forming a fist with five fingers does not lose the nature of the fingers. Although the ten times are simultaneous, they do not lose the nature of the ten times. Therefore, the sutra says: 'The past kalpa enters the future, the present kalpa enters the past, the present kalpa enters the past, the future kalpa enters the present.' It also says: 'Long kalpas enter short kalpas, short kalpas enter long kalpas, kalpas with existence enter kalpas without existence, kalpas without existence enter kalpas with existence.' It also says: 'The past is the future, the future is the past, the present is the past, Bodhisattvas fully understand.' It also says: 'Endless, countless kalpas can be made into a moment, neither long nor short. Such is the conduct of the liberated.' The ten times mutually enter and are mutually identical, without losing the appearance of before and after, long and short. Therefore, it is called different accomplishments through separated dharmas. The ten aspects of teaching, principle, phenomena, etc., are mutually identical and mutually enter, without losing the appearance of before and after, and difference. Therefore, it is called different accomplishments.

The Sixth, the Gate of Pure and Mixed Qualities of All Treasures: This is explained in terms of the gates of the various perfections (paramitas). What

者如似就一施門說者。一切萬法皆悉名施。所以名純。而此施門即具諸度等行。故名為雜。如是純之與雜不相妨礙。故名具德。如大品經一念品明。從始至終不出一念。即名為純。而此一念之中具于萬行。即名為雜。雖爾而與此中純雜義別。何者如彼經一念者。同是無得相應不明緣起德用。若此明純者。若約施門一切皆施。若說忍門一切皆忍。說忍門者諸行如虛空。即名為純。而此忍門具足諸門。即名為雜。純雜不相亂故名具德。故不同彼念品。又問此與六度相攝義有何別耶。答六度相攝義者。如似以施攝諸度。而諸度非是施。若此明者以施攝諸門。無門不是施。以緣起力故不同六度相攝。故一攝於九十而九十等皆是一。是故名為純。而一內即具九十等。是故複名雜。故知。不同相攝義。問此與大品相資義復有何別耶。彼中資者闕一即不成。此中十數闕一亦不成。彼此二未審有何別耶。答彼言相資者而能非是所。今言十成一而一即是十。所以不同資義。

第七一多相容不同門者。此約理說。以一入多。多入一故名相容。即體無先後。而不失一多之相。故曰不同。此即緣起實德非天人所修。故經云。以一佛土滿十方。十方入一亦無餘。世界本相亦不壞。自在願力故能爾。又如普賢品云。一切眾生身入一眾生身。一

眾生身入一切眾生身。又云。一切諸世界令入一塵中。世界不積聚。亦復不雜亂。須彌入芥子。此即不說也。

第八諸法相即自在門者。此約用說。還就約教義理事等十門。取其三種世間圓融無礙自在。故一即攝一切。成其無盡復無盡。以其無盡故相即復相入。此約用以說。問此明其無盡復無盡。相即復相入。與前因陀羅網。及微細相容門有何差別耶。答如譬說同體門中說者。若就隱映相應互相顯發。重重複重重成其無盡者。即是因陀羅網門攝。若諸門一時具顯不相妨礙者。是相容門攝。若就三世圓融無礙自在。相即復相入成其無盡復無盡者。即是此門攝。問若如是相即即復相入成其無盡復無盡者。此乃渾無疆界。何始何終何因何果耶。答此據法界緣起體性成其無盡復無盡。故先後因果不失。雖不失先後而先後相即復相入。故成其無盡。以先後相即復相入故初發心時便成正覺。如前章門。一即一切無盡亦復無盡。二三亦復爾。故此經嘆初發心功德云。彼一念功德深廣無邊際。如來分別說窮劫不可盡。此即明其一即一切成其一切無盡。又云。何況于無量無數無邊劫具足。修諸度諸地功德行。此即是從二三至九十皆成無盡。以是故從十信終心。至十住十行及十回向地等。皆悉明成佛者。良由始終相即復相入成無盡故

【現代漢語翻譯】現代漢語譯本眾生的身體進入一切眾生的身體。又說：『使一切世界進入一粒微塵之中，世界不會因此積聚，也不會因此雜亂。』須彌山（Mount Sumeru，佛教中的聖山）進入芥子（芥菜籽），這也不是不能說的。

第八，諸法相即自在門。這是從作用方面來說的，仍然是就教義、事理等十門，取其三種世間（有情世間、器世間、智正覺世間）圓融無礙自在。所以一即攝一切，成就其無盡又無盡。因為其無盡，所以相即又相入。這是從作用方面來說的。問：這說明其無盡又無盡，相即又相入，與前面的因陀羅網（Indra's net，帝釋天之網，比喻佛法重重無盡）及微細相容門有什麼差別呢？答：如在譬說同體門中所說，如果就隱映相應、互相顯發，重重複重重成就其無盡，那就是因陀羅網門所攝。如果諸門一時具顯，互不妨礙，那就是相容門所攝。如果就三世（過去、現在、未來）圓融無礙自在，相即又相入，成就其無盡又無盡，那就是此門所攝。問：如果這樣相即又相入，成就其無盡又無盡，這豈不是渾然沒有疆界，哪裡是開始，哪裡是終結，哪裡是因，哪裡是果呢？答：這是根據法界（Dharmadhatu，宇宙萬法總稱）緣起（dependent origination，諸法由因緣而生）的體性，成就其無盡又無盡，所以先後因果不會喪失。雖然不喪失先後，而先後相即又相入，所以成就其無盡。因為先後相即又相入，所以初發心時便成就正覺（perfect enlightenment）。如前章門所說，一即一切無盡亦復無盡，二三也是這樣。所以此經讚歎初發心的功德說：『那一念的功德深廣無邊際，如來（Tathagata，佛的稱號）分別解說，窮盡劫數也說不完。』這說明一即一切，成就其一切無盡。又說：『何況于無量無數無邊劫具足修諸度（paramitas，六度或十度）諸地（bhumi，菩薩修行所證的階位）功德行。』這是從二三到九十都成就無盡。因此，從十信（ten faiths）終心，到十住（ten abodes）、十行（ten practices）及十回向（ten dedications）地等，都說明能夠成佛，正是因為始終相即又相入，成就無盡的緣故。

【English Translation】 English version The bodies of sentient beings enter into the bodies of all sentient beings. It is also said: 'Cause all worlds to enter into a single mote of dust; the worlds do not accumulate thereby, nor are they disordered.' Mount Sumeru (the sacred mountain in Buddhism) enters into a mustard seed; this is not unspeakable.

Eighth, the Gate of the Interpenetration and Freedom of All Dharmas. This is discussed from the perspective of function. It still refers to the ten gates of doctrine, principle, and phenomena, taking their three kinds of worlds (sentient beings' world, physical world, and the world of wisdom and enlightenment) as being perfectly harmonized, unobstructed, and free. Therefore, one is identical to all, accomplishing its endlessness upon endlessness. Because of its endlessness, they interpenetrate and inter-enter. This is discussed from the perspective of function. Question: This clarifies its endlessness upon endlessness, interpenetration and inter-entering. What is the difference between this and the previous Indra's net (a metaphor for the infinite interconnectedness of all things in Buddhism) and the Gate of Subtle Mutual Containment? Answer: As said in the Gate of the Common Body of Metaphors, if it is about the mutual reflection and manifestation, with layers upon layers achieving endlessness, then it is included in the Indra's Net Gate. If all gates manifest simultaneously without hindering each other, it is included in the Gate of Mutual Containment. If it is about the perfect harmony, unobstructedness, and freedom of the three times (past, present, and future), with interpenetration and inter-entering achieving endlessness upon endlessness, then it is included in this gate. Question: If it is like this, with interpenetration and inter-entering achieving endlessness upon endlessness, wouldn't this be completely without boundaries? Where is the beginning, where is the end, where is the cause, where is the effect? Answer: This is based on the nature of the Dharmadhatu (the realm of all phenomena) arising from dependent origination (the principle that all phenomena arise from causes and conditions), achieving endlessness upon endlessness. Therefore, the sequence of cause and effect is not lost. Although the sequence is not lost, the sequence interpenetrates and inter-enters, thus achieving its endlessness. Because the sequence interpenetrates and inter-enters, the initial aspiration becomes perfect enlightenment. As said in the previous chapter, one is identical to all, endless also upon endless, and two and three are also like this. Therefore, this sutra praises the merit of the initial aspiration, saying: 'The merit of that one thought is profound and boundless; even if the Tathagata (the title of the Buddha) were to explain it exhaustively, it could not be fully described even after countless eons.' This clarifies that one is identical to all, achieving its endlessness. It also says: 'How much more so for those who, for immeasurable, countless, and boundless eons, fully cultivate the perfections (paramitas, the six or ten perfections) and the stages (bhumi, the stages of a Bodhisattva's practice) of meritorious conduct.' This is from two and three up to ninety, all achieving endlessness. Therefore, from the final mind of the ten faiths (ten faiths) to the ten abodes (ten abodes), the ten practices (ten practices), and the ten dedications (ten dedications) stages, all clarify the attainment of Buddhahood, precisely because the beginning and end interpenetrate and inter-enter, achieving endlessness.

。問如前明果德絕於說相。云何十信終心即具佛果德用耶。若十信同果德者。即果德是可說之相。何不可說耶。答因位菩薩有果德者。欲彰果德是不可說。是故嘆德文云。菩薩在此一地。普攝一切諸地功德。問若一地即攝一切諸地功德。一即一切初即攝後者。一門即具何用余門也。答若無餘門一門即不成故。如一升即攝一斗。若無一升此斗即不成。問若無升即無斗者。今舉一升即得一斗以不。若一升不得一斗。一行不得具一切行。答十升合成一斗。既無其升時將何作鬥。故如無升即無鬥。有升即有鬥。今舉升即鬥。斗升之外無別升斗。如龜毛兔角不可得。初心即成佛。成外無別修。其相如虛空。是故言初心成佛者。非謂不具諸功德。如經說。普莊嚴童子一生具見佛聞法。即得三昧即至后際見佛。滅度后復得三昧。如經一生得見聞。若熏習二產生其解行。三生得入果海。同一緣起大樹而此三生只在一念。猶如遠行到在初步。然此初步之到非謂無於後步。明此童子得入果海。非不久植善根。問既言久修始得者。云何言一念得耶。答言久修行善根者。即在三乘教攝。從三乘入一乘。即是一念始終具足。故經云初發心時便成正覺。乃至具足慧身不由他悟。譬眾流入海。才入一滴即稱周大海無始無終。若餘江河水之深不及入大海

【現代漢語翻譯】現代漢語譯本問：如果像前面所說，果地的功德超越了言語的描述，那麼為什麼十信位的最終階段就具備了佛果的功德和作用呢？如果十信位等同於果地的功德，那麼果地的功德就是可以描述的，為什麼又說是不可說的呢？答：因位的菩薩具有果地的功德，是爲了彰顯果地的功德是不可說的。所以讚歎功德的經文中說：『菩薩在此一地，普遍攝取一切諸地的功德。』問：如果一地就攝取了一切諸地的功德，『一』就等同於『一切』，最初就攝取了後面的，那麼修習一個法門就具備了一切，為什麼還要修習其他的法門呢？答：如果沒有其他的法門，這一個法門也無法成立。比如一升米可以構成一斗米，如果沒有一升米，這一斗米就無法形成。問：如果沒有升米就沒有斗米，那麼現在舉起一升米就能得到一斗米嗎？如果一升米不能得到一斗米，那麼修習一行就不能具備一切行。答：十升米合起來才成為一斗米。既然沒有升米的時候，用什麼來作為斗米呢？所以說，沒有升米就沒有斗米，有了升米就有了斗米。現在舉起升米就是斗米，在斗米和升米之外沒有其他的升米和斗米。就像龜毛兔角一樣不可得。初心就是成佛，在成佛之外沒有其他的修行，它的相就像虛空一樣。所以說初心成佛，並不是說不具備各種功德。比如經書上說，普莊嚴童子一生中就見佛聞法，立即得到三昧（Samadhi，定），立即到達后際見佛，滅度后又得到三昧。就像經書上說的一生得見聞，如果熏習兩生就能成就他的理解和修行，三生就能進入果海。同一緣起的大樹，而這三生只在一念之間。猶如遠行，到達就在初步。然而這初步的到達並不是說沒有後面的步驟。說明這個童子能夠進入果海，並非沒有長期種植善根。問：既然說要長期修行才能得到，為什麼又說一念就能得到呢？答：說長期修行善根，是在三乘教義的範疇內。從三乘進入一乘，就是一念之間始終具足。所以經書上說，『初發心時便成正覺，乃至具足慧身不由他悟。』譬如眾多的河流流入大海，才流入一滴就稱為周遍的大海，無始無終。如果其他的江河，水的深度不及流入大海。

【English Translation】 English version Question: If, as previously stated, the merits and virtues of the Fruition realm are beyond description, how can the final stage of the Ten Faiths (Shi Xin, 十信) possess the merits and functions of the Buddha-Fruition realm? If the Ten Faiths are equivalent to the merits of the Fruition realm, then the merits of the Fruition realm are describable. Why are they said to be indescribable? Answer: The Bodhisattva (Pusa, 菩薩) in the causal stage possesses the merits of the Fruition realm to highlight that the merits of the Fruition realm are indescribable. Therefore, the text praising merits states: 'The Bodhisattva in this one ground universally encompasses the merits and virtues of all grounds.' Question: If one ground encompasses the merits and virtues of all grounds, and 'one' is equivalent to 'all,' and the beginning encompasses the end, then practicing one Dharma (Fa, 法) possesses everything. Why is it necessary to practice other Dharmas? Answer: If there were no other Dharmas, this one Dharma could not be established. For example, one 'sheng' (升, a unit of volume) of rice can make up one 'dou' (斗, a larger unit of volume). If there were no one 'sheng' of rice, this one 'dou' of rice could not be formed. Question: If there is no 'sheng' of rice, there is no 'dou' of rice, then can we obtain one 'dou' of rice by lifting one 'sheng' of rice now? If one 'sheng' of rice cannot obtain one 'dou' of rice, then practicing one practice cannot possess all practices. Answer: Ten 'sheng' of rice combine to become one 'dou' of rice. Since there is no 'sheng' of rice, what can be used as 'dou' of rice? Therefore, it is said that without 'sheng' of rice, there is no 'dou' of rice; with 'sheng' of rice, there is 'dou' of rice. Now, lifting 'sheng' of rice is 'dou' of rice. Outside of 'dou' of rice and 'sheng' of rice, there are no other 'sheng' of rice and 'dou' of rice. Just like the fur of a tortoise or the horns of a rabbit, they are unattainable. The initial mind is the attainment of Buddhahood. Outside of attaining Buddhahood, there is no other practice. Its form is like empty space. Therefore, saying that the initial mind is the attainment of Buddhahood does not mean that it does not possess all merits and virtues. For example, the sutra says that the boy Universal Adornment (Pu Zhuangyan Tongzi, 普莊嚴童子) saw the Buddha (Fo, 佛) and heard the Dharma in one lifetime, immediately attained Samadhi (Sanmei, 三昧), immediately reached the later realm to see the Buddha, and attained Samadhi again after Nirvana (Nipan, 涅槃). Just like the sutra says that one lifetime can gain seeing and hearing. If one cultivates for two lifetimes, one can achieve understanding and practice. Three lifetimes can enter the ocean of Fruition. The same great tree of dependent origination, and these three lifetimes are only in one thought. It is like traveling far, and the arrival is in the first step. However, this arrival in the first step does not mean that there are no later steps. It shows that this boy can enter the ocean of Fruition, not without planting good roots for a long time. Question: Since it is said that one can only obtain it through long-term cultivation, why is it said that one can obtain it in one thought? Answer: Saying that one cultivates good roots for a long time is within the scope of the Three Vehicles (San Cheng, 三乘) teachings. Entering the One Vehicle (Yi Cheng, 一乘) from the Three Vehicles is the complete possession of beginning and end in one thought. Therefore, the sutra says, 'At the time of the initial aspiration, one attains perfect enlightenment, and even possesses the body of wisdom without being enlightened by others.' It is like many rivers flowing into the sea. Just entering one drop is called the pervasive sea, without beginning and without end. If other rivers, the depth of the water is not as deep as entering the sea.

一滴。故即用三乘中修。三乘多劫不及與一乘中一念。故下明善財從文殊所。發心求善知識。經歷一百一十城已。而不如一念得見普賢菩薩。故知得入此緣起大海。一念豈不成佛耶。至如初坐用心之徒但取靜心即言成佛者。此亦謂。佛成在而不得是圓極之成。如諸江河亦得是水。未得同於大海之水。此中通辨一念成佛義者。若小乘說要三大阿僧祇劫滿百劫。修行相好業始得成佛。行若滿意欲不成佛亦不得。故無一念成佛義。若大乘明一念成佛義者凡有二種。一者會緣以入實性無多少。故明一念成佛義。如大品經一念品義是也。二者行行既滿取最後念。名為成佛。如人遠行以後步為到。此亦分用緣起。而明三僧祇劫修道。地前是一僧祇。初地至七地是二僧祇。八地至十地是三僧祇。然亦不定由有一念成佛。故明知不定。若一乘明一念成佛。如大乘取最後一念成佛。即入一乘。以後望初初念即是成。何故以因果相即同時應。故欲論其成者。成覆成成覆成。眾生欲在後成佛者。在後覆在后在後覆在后。故不思議品云。諸佛如來非不先覺。為眾生故於唸唸中新新斷結。亦不住學地而成正覺。故今舉一念成者。即與佛同時位未見究竟。故復有淺深之殊。如人始出門及與久游他土。雖同在空中而遠近有別。是故信住等位各各言成佛

【現代漢語翻譯】現代漢語譯本：一滴水。所以就用三乘（聲聞乘、緣覺乘、菩薩乘）中的修行。三乘多劫的修行比不上一乘（佛乘）中的一念。所以下面說明善財童子從文殊菩薩那裡，發心尋求善知識。經歷一百一十座城之後，卻不如一念得見普賢菩薩。所以知道得以進入這緣起大海，一念之間豈能不成佛呢？至於那些剛開始坐禪用心的人，只求得內心的平靜就說自己成佛了，這也可以說成佛了，但是沒有得到那圓滿究竟的成就。就像諸江河也都可以說是水，但沒有得到與大海之水相同。這裡總的辨析一念成佛的意義：如果小乘說要三大阿僧祇劫（Asamkhya kalpa，極長的時間單位）圓滿一百劫，修行種種相好之業才能成佛。修行如果圓滿，想要不成佛也不可能。所以沒有一念成佛的意義。如果大乘闡明一念成佛的意義，大概有兩種。一是會歸諸緣而入實性，沒有多少之分。所以闡明一念成佛的意義。如《大品經》（Mahaprajnaparamita Sutra）《一念品》的意義就是這樣。二是種種修行已經圓滿，取最後的念頭，名為成佛。如人遠行，以後面的腳步為到達。這也分用緣起，而闡明三僧祇劫修道。十地前的修行是一個僧祇劫，初地到七地是第二個僧祇劫，八地到十地是第三個僧祇劫。然而也不一定，也有通過一念成佛的。所以明白知道是不一定的。如果一乘闡明一念成佛，如大乘取最後一念成佛，就進入一乘。以後面的念頭望向最初的念頭，最初的念頭就是成就。為什麼呢？因為因果相即，同時相應。所以要論及其成就，成就又成就，成就又成就。眾生想要在後面成佛，在後面又在後面，在後面又在後面。所以《不思議品》（Acintya-prajna-paramita）說，諸佛如來並非不是先覺悟的，爲了眾生的緣故，在念念之中，不斷地斷除煩惱，也不停留在學地而成就正覺。所以現在舉出一念成就，就是與佛同時，地位還沒有達到究竟。所以又有淺深的不同。如人剛出門以及久游他鄉，雖然同樣在空中，而遠近有差別。因此信住等位，各自都說成佛。

【English Translation】 English version: A drop [of water]. Therefore, one then uses the cultivation within the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The cultivation of the Three Vehicles over many kalpas (aeons) is not comparable to a single thought in the One Vehicle (Buddhayāna). Therefore, the following explains that Sudhana (善財童子) from Manjushri (文殊菩薩), generated the aspiration to seek good spiritual friends (kalyāṇa-mitra). After experiencing one hundred and ten cities, it was still not as good as seeing Samantabhadra Bodhisattva (普賢菩薩) in a single thought. Therefore, knowing that one can enter this ocean of dependent origination (pratītyasamutpāda), how could one not become a Buddha in a single thought? As for those who have just begun to sit in meditation and focus their minds, and who claim to have become Buddhas simply by attaining a state of quietude, this can also be said to be becoming a Buddha, but they have not attained the perfect and ultimate accomplishment. It is like how all rivers can be said to be water, but they are not the same as the water of the ocean. Here, the meaning of becoming a Buddha in a single thought is generally analyzed: If the Small Vehicle (Hinayana) says that one must complete one hundred kalpas within three great asamkhya kalpas (Asamkhya kalpa, immeasurable eons), and cultivate the causes of the various marks and characteristics [of a Buddha] in order to become a Buddha. If the cultivation is complete, it is impossible not to become a Buddha. Therefore, there is no meaning of becoming a Buddha in a single thought. If the Great Vehicle (Mahayana) explains the meaning of becoming a Buddha in a single thought, there are roughly two types. First, it is converging all conditions and entering into the real nature, without any distinction of quantity. Therefore, it explains the meaning of becoming a Buddha in a single thought. Such as the meaning of the 'Single Thought' chapter in the Mahaprajnaparamita Sutra (大品經). Second, the various practices have been completed, and the final thought is taken as becoming a Buddha. It is like a person traveling far, with the final step being the arrival. This also divides and uses dependent origination, and explains the cultivation of the path over three asamkhya kalpas. The cultivation before the ten bhumis (stages) is one asamkhya kalpa, the first bhumi to the seventh bhumi is the second asamkhya kalpa, and the eighth bhumi to the tenth bhumi is the third asamkhya kalpa. However, it is also not fixed, and there are those who become Buddhas through a single thought. Therefore, it is clearly known that it is not fixed. If the One Vehicle (Ekayana) explains becoming a Buddha in a single thought, such as the Great Vehicle taking the final thought as becoming a Buddha, then one enters the One Vehicle. Looking back at the initial thought from the later thought, the initial thought is then the accomplishment. Why? Because cause and effect are identical and correspond simultaneously. Therefore, if one wants to discuss its accomplishment, it is accomplishment upon accomplishment, accomplishment upon accomplishment. If sentient beings want to become Buddhas later, it is later and later, later and later. Therefore, the 'Inconceivable' chapter (Acintya-prajna-paramita) says that the Buddhas and Tathagatas (如來) are not those who did not awaken first, but for the sake of sentient beings, in every thought, they constantly cut off afflictions and do not remain in the stage of learning, but attain perfect enlightenment. Therefore, now, citing the accomplishment in a single thought, it is simultaneous with the Buddha, but the position has not yet reached the ultimate. Therefore, there are also differences in depth. It is like a person who has just left home and one who has traveled in other lands for a long time, although they are both in the sky, there is a difference in distance. Therefore, the stages of faith, abiding, etc., each say they have become Buddhas.

者。而復辨其淺深。此須善思之。

第九唯心迴轉善成門者。此約心說。所言唯心迴轉者。前諸義教門等。並是如來藏性清凈真心之所建立。若善若惡隨心所轉故云迴轉善成。心外無別境故言唯心。若順轉即名涅槃。故經云心造諸如來。若逆轉即是生死。故云三界虛妄唯一心作。生死涅槃皆不出心。是故不得定說性是凈及與不凈。故涅槃云。佛性非凈亦非不凈。凈與不凈皆唯心。故離心更無別法。故楞伽經云。心外無境界無塵虛妄見。問若心外更無別境。有無皆由心成者。如人先見障外有物。別有人去物時心由謂有。爾時物實無何名由心成耶。答若隨虛妄心中轉者。此障外物亦隨心之有無。此亦心隨去物不去物而轉。若論如來藏性真實凈心說者。此物不動本處。體應十方。性恒常轉縱移到他方。而常不動本處。此即緣起自在力。然非是變化幻術所為。是故雖復七處九會。而不離寂滅道場。維摩云。文殊師利不來相而來。不見相而見。此之謂也。

第十託事顯法生解門者。此約智說。言託事者如經舉金色世界之事。即顯始起于實際之法。一切幢一切蓋等事是行體也。又如法界品云。開樓觀門相見彌勒菩薩所行因事至菩提道場。以樓觀則菩提相。所以言顯法主解也。若大乘宗中所明亦託事以顯法。即以異事顯

【現代漢語翻譯】現代漢語譯本：再說辨別佛法的深淺，這需要好好思考。

第九，唯心迴轉善成門。這是從心的角度來說的。所說的『唯心迴轉』，是指前面各種義教門等，都是如來藏性清凈真心所建立的。無論是善是惡，都隨著心而轉變，所以叫做『迴轉善成』。心外沒有別的境界，所以說『唯心』。如果順著心性運轉，就叫做涅槃。所以經中說，『心造諸如來』。如果逆著心性運轉，就是生死。所以說，『三界虛妄，唯一心作』。生死涅槃都離不開心。因此，不能斷定說自性是清凈或者是不清凈。所以《涅槃經》說，『佛性非凈亦非不凈，凈與不凈皆唯心』。離開了心，就沒有別的法。所以《楞伽經》說，『心外無境界，無塵虛妄見』。問：如果心外沒有別的境界，有無都由心決定，比如人先看到障礙物外有東西，別人把東西拿走時，心中仍然認為有。這時東西實際上沒有了，怎麼能說是心造成的呢？答：如果隨著虛妄心而轉，那麼這障礙物外的物體也隨著心的有無而變化。這也是心隨著物體被拿走或不被拿走而轉變。如果從如來藏性真實凈心來說，這物體不動于本處，本體遍應十方，自性恒常運轉，即使移動到他方，也常不動于本處。這就是緣起自在力。然而這不是變化幻術所能做到的。因此，即使經歷了七處九會，也不離開寂滅道場。《維摩詰經》說，『文殊師利不來相而來，不見相而見』，說的就是這個道理。

第十，託事顯法生解門。這是從智慧的角度來說的。所說的『託事』，比如經中舉金色世界的事，就顯示了始起于實際的法。一切幢、一切蓋等事，是行體的體現。又如《法界品》說，『開啟樓觀門，相見彌勒菩薩所行因事至菩提道場』，以樓觀象徵菩提。所以說『顯法主解』。如果大乘宗中所闡明的，也是託事以顯法，即用不同的事來顯示。

【English Translation】 English version: Furthermore, to distinguish the shallowness and depth of the Dharma requires careful consideration.

Ninth, the Gate of Mind-Only Reversion and Accomplishment of Goodness. This speaks from the perspective of the mind. The so-called 'Mind-Only Reversion' refers to the fact that the preceding gates of teachings and meanings are all established by the pure, true mind of the Tathagatagarbha-nature (Tathagatagarbha-nature: the womb of the Buddhas, the inherent potential for enlightenment). Whether good or evil, it transforms according to the mind, hence the term 'Reversion and Accomplishment of Goodness.' There is no separate realm outside the mind, therefore it is called 'Mind-Only.' If it revolves in accordance with the nature of mind, it is called Nirvana. Therefore, the sutra says, 'The mind creates all Tathagatas (Tathagatas: Buddhas).' If it revolves against the nature of mind, it is Samsara (Samsara: the cycle of birth, death, and rebirth). Therefore, it is said, 'The three realms are illusory, created solely by the one mind.' Samsara and Nirvana do not go beyond the mind. Therefore, one cannot definitively say that the nature is pure or impure. Thus, the Nirvana Sutra says, 'Buddha-nature is neither pure nor impure; purity and impurity are both Mind-Only.' Apart from the mind, there is no other Dharma (Dharma: the teachings of the Buddha). Therefore, the Lankavatara Sutra says, 'Outside the mind, there are no realms, no dust, and illusory views.' Question: If there are no separate realms outside the mind, and existence or non-existence is determined by the mind, such as when someone first sees something outside an obstacle, and someone else takes the object away, the mind still thinks it exists. At this time, the object is actually gone, so how can it be said to be created by the mind? Answer: If it revolves according to the deluded mind, then the object outside the obstacle also changes according to the mind's existence or non-existence. This is also the mind changing according to whether the object is taken away or not. If speaking from the perspective of the true, pure mind of the Tathagatagarbha-nature, this object does not move from its original place, its essence pervades the ten directions, and its nature constantly revolves. Even if it moves to another place, it always remains unmoved from its original place. This is the power of dependent origination (dependent origination: the principle that all things arise in dependence upon conditions). However, this is not something that transformation or illusion can accomplish. Therefore, even after experiencing the seven locations and nine assemblies, it does not depart from the Bodhimanda (Bodhimanda: the place of enlightenment) of stillness. The Vimalakirti Sutra says, 'Manjushri (Manjushri: the Bodhisattva of wisdom) comes without coming, sees without seeing,' which is what this means.

Tenth, the Gate of Relying on Events to Reveal the Dharma and Generate Understanding. This speaks from the perspective of wisdom. The so-called 'relying on events' is like the sutra citing the event of the golden world, which reveals the Dharma that originates from reality. All banners, all canopies, and other such events are manifestations of the practice body. Furthermore, as the Dharmadhatu Chapter says, 'Opening the gate of the pavilion, seeing Maitreya Bodhisattva (Maitreya Bodhisattva: the future Buddha) going to the Bodhi (Bodhi: enlightenment) place through the cause of events,' using the pavilion to symbolize Bodhi. Therefore, it is said 'revealing the Dharma and generating understanding.' If what is elucidated in the Mahayana (Mahayana: one of the two major traditions of Buddhism) school also relies on events to reveal the Dharma, that is, using different events to reveal.

于異理法。此中以事即法故隨舉一事攝法。無盡故前舉幡幢等。皆言一切。所以不同大乘說也。此中明因果者如一乘說也。

華嚴一乘十玄門(終)

華嚴大教闡揚十玄門者。此為鼻祖。賢首仍之載於教義章內。大意相同而文有詳略。及作探玄記改易二名。用一華葉演說為清涼懸談張本。後人不知。以為清涼十玄與賢首有異者。蓋未見探玄記也。今教義章與懸談並行於世。而復刻此卷。欲令人知其本源耳(楊文會記)。

【現代漢語翻譯】現代漢語譯本：對於不同的理法，這裡因為事即是法，所以隨便舉出一個事就包含了法。因為法是無盡的，所以前面舉的幡幢等，都說是『一切』。這和在大乘經典中的說法不同。這裡闡明因果關係，就像一乘經典里說的那樣。《華嚴一乘十玄門》（終）闡揚華嚴大教的十玄門，以此為鼻祖。賢首國師沿用了它，並記載在《教義章》內。大意相同，只是文字詳略有所不同。後來在撰寫《探玄記》時，更改了兩個名稱，用『一華葉演說』作為清涼澄觀撰寫《懸談》的張本。後人不瞭解，以為清涼澄觀的十玄門與賢首國師的不同，這是因為沒有看過《探玄記》的緣故。現在《教義章》與《懸談》並行於世，又重新刊刻此卷，是想讓人知道它的本源而已（楊文會記）。

【English Translation】 English version: Regarding different principles and methods (異理法), here, because phenomena are identical to the Dharma (事即法), any single phenomenon mentioned encompasses the Dharma. Because the Dharma is inexhaustible, the banners and streamers (幡幢) mentioned earlier are all referred to as 'all' (一切). This differs from the explanations in Mahayana sutras. The explanation of cause and effect here is like that in the One Vehicle (一乘) sutras. The Ten Profound Gates of the Huayan One Vehicle (華嚴一乘十玄門) (End) The exposition of the Ten Profound Gates of the Huayan (華嚴) Great Teaching takes this as its origin. Master Xianshou (賢首) followed it and recorded it in the 'Chapter on Teachings and Meanings' (教義章). The general meaning is the same, but the wording varies in detail. Later, when writing the 'Record of Exploring the Profound' (探玄記), two names were changed, and the 'Explanation with One Flower and One Leaf' (一華葉演說) was used as the basis for Qingliang ChengGuan's (清涼澄觀) 'Suspended Commentary' (懸談). Later people did not understand and thought that Qingliang ChengGuan's Ten Profound Gates were different from Master Xianshou's, which is because they had not seen the 'Record of Exploring the Profound'. Now, the 'Chapter on Teachings and Meanings' and the 'Suspended Commentary' coexist in the world, and this volume is re-engraved to let people know its origin (Recorded by Yang Wenhui (楊文會)).