T45n1878_華嚴發菩提心章

大正藏第 45 冊 No. 1878 華嚴發菩提心章

No. 1878

華嚴發菩提心章凡例

此章別有異本，而文畫多紕謬，字句頗缺脫，今以梅尾南都諸本隨義參訂改正。筆削非私意也，每值文有大異，系之鰲頭。《法界義鏡》曰：「香象大師《菩提心章》載法界觀門，以明發心相。」故今章明第四表德中有五門：自第一真空觀至第三週遍含容觀，全舉彼觀文耳也。又如圓超《疏鈔錄》、凝然《華嚴宗要義》、永超《東域傳燈錄》及《高山寺藏目》等，皆標為賢首撰也。世別有題為《華嚴三昧章》者，然其文大同此章。今謂是乃後學誤以今章殘編為《三昧章》者耶？故《探玄記》說十重唯識曰：「上來所明約教就解而說。若就觀、行，亦有十重，如一卷《華嚴三昧》中說云。」然考世所題為《三昧章》者，總無其文，故知彼非其于《探玄記》所指者必矣。

正德四年納錦綾山曼陀羅院

華嚴發菩提心章

魏國西寺沙門法藏述

發心第一　簡教第二　顯過第三　表德第四

初中問曰：「云何名為發菩提心？」

答曰：「依起信論有三種心：一者、直心，正念真如法故；二者、深心，樂修一切諸善行故；三者、大悲心，救度一切苦眾生故。依

【現代漢語翻譯】現代漢語譯本大正藏第 45 冊 No. 1878 華嚴發菩提心章

No. 1878

華嚴發菩提心章凡例

此章另有其他版本，但文字圖畫多有錯誤，字句頗有缺失遺漏，現在以梅尾、南都等版本，根據文義參照修訂改正。刪改並非出於個人私意，每當遇到文字有大的差異時，都附在篇末。《法界義鏡》中說：『香象大師的《菩提心章》記載了法界觀門，用以闡明發心的相狀。』因此本章闡明第四表德中包含的五門：從第一真空觀到第三週遍含容觀，完全引用了《菩提心章》的原文。另外，像圓超的《疏鈔錄》、凝然的《華嚴宗要義》、永超的《東域傳燈錄》以及《高山寺藏目》等，都標明是賢首（Xianshou）所撰寫。世間另有題名為《華嚴三昧章》的版本，但其內容與此章大同小異。現在認為是後學者誤將此章的殘缺版本當作《三昧章》了？所以《探玄記》中說十重唯識：『上面所闡明的是依據教義就理解而言說的。如果就觀行而言，也有十重，如一卷《華嚴三昧》中所說。』然而考察世間題名為《三昧章》的版本，總沒有其中的文字，因此可知它一定不是《探玄記》所指的那個版本。

正德四年納錦綾山曼陀羅院

華嚴發菩提心章

魏國西寺沙門法藏（Fazang）述

發心第一簡教第二顯過第三表德第四

最初的『發心』中，問：『如何稱為發菩提心？』

答：『依據《起信論》，有三種心：一者、直心，以正念真如法之故；二者、深心，樂於修習一切諸善行之故；三者、大悲心，救度一切受苦眾生之故。』

【English Translation】 English version T45 No. 1878 The Chapter on Arousing Bodhicitta in the Avatamsaka Sutra

No. 1878

Exemplary Notes on the Chapter on Arousing Bodhicitta in the Avatamsaka Sutra

This chapter has other versions, but the text and illustrations are often flawed, and the wording is quite incomplete. Now, based on the Meiwei and Nandu versions, it has been revised and corrected according to the meaning. The revisions are not based on personal opinions. Whenever there are major differences in the text, they are noted at the end. The Fajie Yijing (法界義鏡, Mirror of the Meaning of the Dharmadhatu) says: 'The Bodhicitta Chapter by Master Xiangxiang (香象大師) records the Dharmadhatu contemplation gate to clarify the appearance of arousing the mind.' Therefore, this chapter clarifies the five gates contained in the fourth 'Manifesting Virtues': from the first 'Emptiness Contemplation' to the third 'All-Encompassing Contemplation', it completely quotes the original text of the Bodhicitta Chapter. In addition, works such as Yuanchao's Commentary Records, Ningran's Essentials of the Avatamsaka School, Yongchao's Records of the Transmission of the Lamp in the Eastern Regions, and the Catalogue of Kosanji Temple all indicate that it was written by Xianshou (賢首). There is another version in the world titled Chapter on the Avatamsaka Samadhi, but its content is largely the same as this chapter. It is now believed that later scholars mistakenly regarded the incomplete version of this chapter as the Samadhi Chapter? Therefore, the Tanxuan Ji (探玄記, Records of Exploring the Profound) says of the ten levels of consciousness-only: 'What has been explained above is based on the teachings and explained in terms of understanding. If it is in terms of contemplation and practice, there are also ten levels, as described in a volume of the Avatamsaka Samadhi.' However, examining the versions in the world titled Samadhi Chapter, there is no such text in them, so it is known that it must not be the version referred to in the Tanxuan Ji.

Presented to Mandala Courtyard, Mount Jinling, in the fourth year of Zhengde

The Chapter on Arousing Bodhicitta in the Avatamsaka Sutra

Narrated by the Monk Fazang (法藏) of Xisi Temple in the Wei Kingdom

First, Arousing the Mind; Second, Discriminating the Teachings; Third, Revealing Faults; Fourth, Manifesting Virtues

In the initial 'Arousing the Mind', it is asked: 'What is called arousing Bodhicitta?'

It is answered: 'According to the Awakening of Faith, there are three types of minds: First, the direct mind, due to the correct mindfulness of the Suchness Dharma; Second, the profound mind, delighting in cultivating all good deeds; Third, the great compassionate mind, saving all suffering beings.'

此三心，各曲開十門。

「就初直心中，具有十心：

「一者、廣大心，謂誓願觀一切法，悉如如故。

「二者、甚深心，謂誓願觀真如，要盡源底故。

「三者、方便心，謂推求簡擇，趣真方便故。

「四者、堅固心，謂設逢極苦樂受，此觀心不捨離故。

「五者、無間心，謂觀此真如理，盡未來際不覺其久故。

「六者、折伏心，謂若失念煩惱暫起，即覺察折伏令盡，使觀心相續故。

「七者、善巧心，謂觀真理，不礙隨事，巧修萬行故。

「八者、不二心，謂隨事萬行，與一味真理融無二故。

「九者、無礙心，謂理事既全融不二，還令全理之事互相即入故。

「十者、圓明心，謂頓觀法界全一全多，同時顯現無障無礙故。

「第二深心中，亦具十心：

「一者、廣大心，謂于遍法界一切行門，誓當修習學故。

「二者、修行心，謂於此無邊行海，對緣修造故。

「三者、究竟心，謂凡所修學，要當成就，乃至菩提故。

「四者、忍苦心，謂能忍大苦，修諸難行，不以為難故。

「五者、無厭足心，謂頓修多行，情無厭足故。

「六者、無疲倦心，謂於一一難行多時，勇悍無疲倦故。

【現代漢語翻譯】現代漢語譯本這三種心，各自展開有十個方面。

『就最初的直心中，具有十種心：』

『第一，廣大心，指的是發誓愿觀照一切法，都如如不動。』

『第二，甚深心，指的是發誓愿觀照真如（Tathata，事物的真實本性），一定要窮盡其根源。』

『第三，方便心，指的是推求簡擇，爲了趨向真理而使用各種方便法門。』

『第四，堅固心，指的是即使遇到極端的苦樂感受，這種觀照的心也不捨棄。』

『第五，無間心，指的是觀照這真如的道理，盡未來際也不覺得時間長久。』

『第六，折伏心，指的是如果失去正念，煩惱暫時生起，就立刻覺察並折伏，使之消盡，使觀照的心念相續不斷。』

『第七，善巧心，指的是觀照真理，不妨礙隨順世事，巧妙地修習各種善行。』

『第八，不二心，指的是隨順世事而行的各種善行，與一味的真理融合而無二。』

『第九，無礙心，指的是理和事既然完全融合而不二，還使得完全屬於理的事和完全屬於事的事互相即入。』

『第十，圓明心，指的是頓然觀照法界（Dharmadhatu，宇宙萬物）全體為一，全體為多，同時顯現而沒有障礙。』

『第二種深心中，也具有十種心：』

『第一，廣大心，指的是對於遍佈法界的一切修行法門，發誓應當修習。』

『第二，修行心，指的是對於這無邊的修行大海，面對各種因緣而進行修造。』

『第三，究竟心，指的是凡所修習，一定要成就，乃至證得菩提（Bodhi，覺悟）。』

『第四，忍苦心，指的是能夠忍受巨大的痛苦，修習各種難行的法門，不認為困難。』

『第五，無厭足心，指的是同時修習多種善行，心意上沒有厭倦滿足。』

『第六，無疲倦心，指的是對於每一個難行的法門，長時間地勇猛精進而不疲倦。』

【English Translation】 English version These three minds, each unfolds into ten aspects.

'Regarding the initial straightforward mind, it possesses ten minds:'

'First, the vast mind, which means vowing to contemplate all dharmas (phenomena), as they are in their suchness (Tathata).'

'Second, the profound mind, which means vowing to contemplate the True Thusness (Tathata, the true nature of things), to exhaust its source and bottom.'

'Third, the expedient mind, which means seeking and discerning, using expedient means to approach the truth.'

'Fourth, the firm mind, which means that even when encountering extreme suffering or pleasure, this contemplative mind is not abandoned.'

'Fifth, the uninterrupted mind, which means contemplating this principle of True Thusness, without feeling it is long even to the end of future eons.'

'Sixth, the subduing mind, which means that if mindfulness is lost and afflictions temporarily arise, one immediately notices and subdues them completely, so that the contemplative mind continues uninterrupted.'

'Seventh, the skillful mind, which means contemplating the truth, without hindering engagement in worldly affairs, skillfully cultivating myriad practices.'

'Eighth, the non-dual mind, which means that the myriad practices in accordance with worldly affairs, merge with the single flavor of truth without duality.'

'Ninth, the unobstructed mind, which means that since principle and phenomena are completely merged without duality, they also cause the phenomena that are entirely of principle and the phenomena that are entirely of phenomena to enter into each other.'

'Tenth, the perfect and clear mind, which means suddenly contemplating the entire Dharmadhatu (the universe of all things) as wholly one and wholly many, simultaneously appearing without obstruction.'

'The second, deep mind, also possesses ten minds:'

'First, the vast mind, which means vowing to cultivate and learn all practices throughout the entire Dharmadhatu.'

'Second, the practicing mind, which means cultivating and creating in this boundless ocean of practices, in response to various conditions.'

'Third, the ultimate mind, which means that whatever is cultivated and learned must be accomplished, even to Bodhi (Enlightenment).'

'Fourth, the suffering-enduring mind, which means being able to endure great suffering, cultivating various difficult practices, without considering them difficult.'

'Fifth, the mind without satisfaction, which means simultaneously cultivating many practices, without feeling weary or satisfied.'

'Sixth, the mind without fatigue, which means being courageous and diligent without fatigue in each difficult practice for a long time.'

「七者、常心，謂於一一行，各盡未來際，唸唸相續恒不斷故。

「八者、不求果報心，謂修此諸行，不求人天二乘果故。

「九者、歡喜心，謂凡修諸行，稱本求心，皆大歡喜故。

「十者、不顛倒心，謂凡所修行，皆離二乘，俱絕三輪故。

「第三大悲心中，亦具十心：

「一者、廣大心，謂於一切眾生皆立誓願，將度脫故。

「二者、最勝心，謂度彼要當得佛果故。

「三者、巧方便心，謂求度眾生巧方便法，要當成熟故。

「四者、忍苦心，謂堪忍代彼一切眾生受大苦故。

「五者、無厭足心，謂於一一難化眾生化以無量方便，無厭足故。

「六者、無疲倦心，謂化難化眾生設於無量劫荷負眾生苦，不以為勞故。

「七者、常心，謂於一一眾生盡未來際唸唸無間，不休息故。

「八者、不求恩報心，謂于諸眾生作此廣大饒益，終不希望毛端恩報故。

「九者、歡喜心，謂令眾生得安樂時，通令得轉輪王樂、釋梵天王乃至二乘及大涅槃等樂故。

「十者、不顛倒心，謂不見能化及所化故。」

第二簡教者。

問：「眾生修行，為要籍受持聖教，方成行耶？為要須舍教法行，方成立耶？」

答：「

【現代漢語翻譯】現代漢語譯本『七、常心』，指的是在每一項修行中，都盡未來際，唸唸相續，恒常不斷。

『八、不求果報心』，指的是修習這些善行，不求人天乘或二乘的果報。

『九、歡喜心』，指的是凡是修習各種善行，都能稱合本來的求道之心，因此感到非常歡喜。

『十、不顛倒心』，指的是凡是所修行的，都遠離二乘，並且完全超越能施、所施、施物這三輪的執著。

第三，在大悲心中，也具備十種心：

『一、廣大心』，指的是對於一切眾生都立下誓願，要將他們度脫。

『二、最勝心』，指的是要度化他們，必定要讓他們得到佛果。

『三、巧方便心』，指的是爲了度化眾生，尋求巧妙方便的法門，一定要讓他們成熟。

『四、忍苦心』，指的是能夠忍受代替一切眾生承受巨大的痛苦。

『五、無厭足心』，指的是對於每一個難以教化的眾生，都用無量的方便法門去教化，沒有厭倦滿足的時候。

『六、無疲倦心』，指的是教化難以教化的眾生，即使在無量劫中承擔眾生的痛苦，也不覺得勞累。

『七、常心』，指的是對於每一個眾生，都盡未來際，唸唸無間斷，不休息。

『八、不求恩報心』，指的是對於一切眾生做出如此廣大的饒益，始終不希望得到絲毫的恩情報答。

『九、歡喜心』，指的是當衆生得到安樂時，普遍地讓他們得到轉輪王之樂、釋梵天王之樂，乃至二乘以及大涅槃（Mahaparinirvana）等的安樂。

『十、不顛倒心』，指的是不見能教化者以及所教化者。

第二，簡擇教法。

問：『眾生修行，是必須要憑藉受持聖教，才能成就修行呢？還是必須要捨棄教法修行，才能成立呢？』

答：『

【English Translation】 English version 『Seventh, Constant Mind』, which means in each and every practice, one continues to the end of future time, with thoughts constantly succeeding one another without interruption.

『Eighth, Mind Without Seeking Reward』, which means in cultivating these practices, one does not seek the fruits of the realms of gods and humans, or the Two Vehicles (Sravakayana and Pratyekabuddhayana).

『Ninth, Joyful Mind』, which means whenever one cultivates various practices, it accords with one's original aspiration for enlightenment, and therefore one feels great joy.

『Tenth, Non-Reversed Mind』, which means whatever one cultivates is free from the Two Vehicles, and completely transcends the three wheels of giver, receiver, and gift.

Third, within the Great Compassionate Mind, there are also ten minds:

『First, Vast Mind』, which means one makes vows for all sentient beings, intending to liberate them.

『Second, Supreme Mind』, which means to liberate them, one must help them attain Buddhahood.

『Third, Skillful Means Mind』, which means seeking skillful means to liberate sentient beings, ensuring they mature.

『Fourth, Enduring Suffering Mind』, which means being able to endure great suffering on behalf of all sentient beings.

『Fifth, Mind Without Satiety』, which means for each difficult-to-transform sentient being, one uses limitless skillful means to transform them, without ever being satisfied.

『Sixth, Mind Without Weariness』, which means even if one bears the suffering of sentient beings for countless eons while transforming difficult-to-transform beings, one does not feel weary.

『Seventh, Constant Mind』, which means for each and every sentient being, one continues to the end of future time, with thoughts constantly unceasing, without rest.

『Eighth, Mind Without Seeking Gratitude』, which means having done such great benefit for all sentient beings, one never hopes for even a hair's breadth of gratitude in return.

『Ninth, Joyful Mind』, which means when sentient beings attain happiness, one universally enables them to attain the happiness of a Chakravartin King (universal ruler), the happiness of a Shakra (Indra) or Brahma King, and even the happiness of the Two Vehicles and Great Nirvana (Mahaparinirvana).

『Tenth, Non-Reversed Mind』, which means one does not see the one who transforms or the one who is transformed.』

Second, Discriminating the Teachings.

Question: 『When sentient beings cultivate, is it necessary to rely on receiving and upholding the sacred teachings in order to accomplish practice? Or is it necessary to abandon the teachings in order to establish practice?』

Answer: 『

通辨此義，略有十類眾生：

「一者、自有眾生元不識教，懸舍聖言，師自妄心，或隨邪友違教修行，以為心要。外現威儀，內實朽㦨，巧偽誑惑，是魔徒黨，此為最惡人也。

「二者、自有眾生亦背聖教不讀經典，唯以質直心，隨逐前巧偽人，謂為出要，勤苦修行竟無所益，此雖勝於前類，猶非好人也。此上二人俱舍聖教，不得義理。

「三者、自有眾生聞前二人背教為損，即便唯讀聖言不解義意，莫知修行，唯以巧偽傍依聖教，求名求利，違自所誦，順妄背真，此雖不捨聖言，猶非好人也。

「四者、自有眾生雖受持讀誦唯逐文句，不知義理，不解修行，唯以直心讀誦為業，雖無巧偽勝過前人，猶非究竟。此上二人俱不捨聖教而不得義理也。

「五者、自有眾生讀誦聖教，分知解行，隨力修行，多讀文句，少有修行。雖是好人，猶未究竟。

「六者、自有眾生廣尋聖教，遍知解行，漸略聖言，而順教修行，取意專修不復多讀。此雖復勝前，猶非究竟。

「七者、自有眾生受持聖教深會其意，亡筌得實，唯在修行，不復尋言。雖舍教筌，猶非究竟。

「八者、自有眾生尋教得旨，知一切法無不稱性，是故於文字教法亦不待舍離，持此順稱之教則為正行，此雖不捨

【現代漢語翻譯】現代漢語譯本：通盤辨明這個道理，大致有以下十類眾生：

『第一種，有些眾生原本就不認識佛教教義，拋棄聖人的教誨，以自己的虛妄之心為師，或者跟隨邪惡的朋友，違背教義修行，卻認為這是修行的關鍵。表面上裝出威嚴的儀態，內心卻腐朽不堪，用巧妙的偽裝來欺騙迷惑他人，是魔的黨羽，這是最惡劣的人。』

『第二種，有些眾生也背離聖人的教誨，不讀經典，只憑著質樸的心，跟隨前面那些巧偽之人，認為這是脫離苦海的要訣，勤苦修行卻一無所獲。這種人雖然比前一種人好一些，但仍然不是好人。』以上這兩種人都拋棄了聖人的教誨，不能領會其中的義理。

『第三種，有些眾生聽說前面兩種人背離教義會遭受損害，就只讀聖人的言語卻不理解其中的含義，也不知道如何修行，只是用巧妙的偽裝來依傍聖人的教誨，追求名利，違背自己所誦讀的內容，順從虛妄而背離真實。這種人雖然沒有拋棄聖人的言語，但仍然不是好人。』

『第四種，有些眾生雖然接受、奉持、讀誦聖人的教誨，卻只追逐文字語句，不理解其中的義理，也不知道如何修行，只是用直率的心來讀誦，以此為業。這種人雖然沒有巧偽，勝過前面的人，但仍然不是究竟的。』以上這兩種人都沒有拋棄聖人的教誨，卻不能領會其中的義理。

『第五種，有些眾生讀誦聖人的教誨，能夠分辨理解和實踐，盡力修行，但讀誦文字語句多，實際修行少。這種人雖然是好人，但仍然沒有達到究竟。』

『第六種，有些眾生廣泛地尋究聖人的教誨，普遍地瞭解理解和實踐，逐漸減少聖人的言語，而順應教義修行，領會其中的意思，專心修行，不再過多地讀誦。這種人雖然比前一種人好一些，但仍然不是究竟的。』

『第七種，有些眾生接受、奉持聖人的教誨，深刻地領會其中的意思，忘記了捕魚的工具而得到了魚，只專注于修行，不再尋究言語。這種人雖然捨棄了教義的工具，但仍然不是究竟的。』

『第八種，有些眾生尋究教義而領會了宗旨，知道一切法沒有不符合自性的，因此對於文字教法也不必捨棄，奉持這種順應自性的教法就是正確的修行，這種人雖然不捨棄

【English Translation】 English version: To thoroughly understand this meaning, there are roughly ten types of sentient beings:

'First, there are sentient beings who originally do not recognize the teachings, abandon the words of the sages (Sheng Yan), take their own deluded minds as their teacher, or follow evil friends, practicing contrary to the teachings, yet considering it the key to cultivation. Outwardly displaying dignified demeanor, but inwardly rotten, using skillful deception to delude and confuse others, they are the cohorts of Mara (Mo) [demon], and are the most evil people.'

'Second, there are sentient beings who also turn their backs on the teachings of the sages, do not read the scriptures, but with a simple and honest mind, follow those skillful and deceptive people, considering it the key to liberation, diligently practicing but gaining nothing. Although this type is better than the previous one, they are still not good people.' Both of these types abandon the teachings of the sages and cannot comprehend the meaning and principles.

'Third, there are sentient beings who hear that turning away from the teachings is harmful, so they only read the words of the sages but do not understand their meaning, nor do they know how to practice. They merely use skillful deception to rely on the teachings of the sages, seeking fame and profit, violating what they recite, conforming to delusion and turning away from truth. Although this type does not abandon the words of the sages, they are still not good people.'

'Fourth, there are sentient beings who, although they accept, uphold, and recite the teachings, only pursue the literal words and sentences, not understanding the meaning and principles, nor knowing how to practice. They merely use a straightforward mind to recite, taking this as their occupation. Although they have no skillful deception and are better than the previous people, they are still not ultimate.' Both of these types do not abandon the teachings of the sages, but they do not comprehend the meaning and principles.

'Fifth, there are sentient beings who read and recite the teachings, and can distinguish between understanding and practice, practicing to the best of their ability, but reading the words and sentences more than actually practicing. Although they are good people, they have still not reached the ultimate.'

'Sixth, there are sentient beings who extensively seek the teachings of the sages, universally understanding understanding and practice, gradually reducing the words of the sages, and practicing in accordance with the teachings, grasping the meaning and focusing on practice, no longer reading excessively. Although this type is better than the previous one, they are still not ultimate.'

'Seventh, there are sentient beings who accept and uphold the teachings of the sages, deeply understanding their meaning, forgetting the fishing net after catching the fish, focusing only on practice, no longer seeking the words. Although they abandon the tool of the teachings, they are still not ultimate.'

'Eighth, there are sentient beings who seek the teachings and grasp the essence, knowing that all dharmas (fa) [teachings, laws, phenomena] are in accordance with their nature, therefore they do not need to abandon the written teachings, upholding this teaching that accords with nature as the correct practice. Although this type does not abandon

教而得真，猶非究竟。

「九者、自有眾生常受持稱性之言教，遂得於教不捨不著，恒觀絕言之真理，乃得於理亦不捨亦不滯，俱起二行故。《經》曰：『聖說法，聖默然』者，是其事也。此雖理事無礙，二行俱起，猶非究竟。

「十者、自有眾生尋教得真，會理、教無礙常觀理而不礙持教，恒誦習而不礙觀空。故《經》曰：『成就第一誠諦之語，如說能行，如行能說，乃至學三世諸佛無二語，隨順如來一切智慧』等，此則理教俱融，合成一觀，方為究竟也。」

第三顯過者。

問：「色空、空色為相即耶？為不相即耶？」

答：「有二門：一、顯過；二、表德。

「第一顯過中有四句：謂即亦不可，非即亦不可，俱亦不可，俱非亦不可。

「初中有二：謂據人及法。

「就人有四句：若色即空，有二過失：一、凡迷同聖過，以凡夫見色，即是空故。二、聖智同凡過，以所證真空，即是凡見色故。若空即色，亦有二過失：一、聖應同凡，見妄色故。二、凡應同聖，見真空故。

「就法四句者：若色即空，還有二過失：一、壞俗諦過，以青、黃等色即是真空，則無別俗故。二者、壞真諦過，既以青、黃等相為真空，則別無真空故。若空即色，亦有二過失：一、

【現代漢語翻譯】現代漢語譯本：通過教導而領悟真理，仍然不是究竟的境界。

『九、有些眾生經常接受並奉行符合自性的言教，因此對於教義既不捨棄也不執著，恒常觀照超越言語的真理，進而對於真理也不捨棄也不滯留，教和理兩種修行同時並起。』《經》中說：『聖人說法，聖人也默然』，說的就是這種情況。這雖然達到了理和事之間沒有障礙，兩種修行同時並起，但仍然不是究竟的境界。

『十、有些眾生通過尋求教義而領悟真理，理解理和教義之間沒有障礙，經常觀照真理而不妨礙奉持教義，恒常誦習而不妨礙觀空。』所以《經》中說：『成就第一誠實不虛的語言，能夠像說的那樣去做，像做的那樣去說，乃至學習三世諸佛沒有第二種語言，隨順如來的一切智慧』等等，這便是理和教義完全融合，合成為一種觀照，才是究竟的境界。

第三部分是揭示過失。

問：『色（Rūpa，物質現象）和空（Śūnyatā，空性）是相互即是的嗎？還是不相互即是的呢？』

答：『有兩種途徑：一、揭示過失；二、闡述功德。

『第一，在揭示過失中，有四種說法：即是也不可以，非即是也不可以，既是又不是也不可以，既不是也不是也不可以。

『最初一種說法中有兩種情況：一是根據人和事。

『就人而言，有四種說法：如果色即是空，有兩種過失：一、凡夫的迷惑等同於聖人的境界，因為凡夫所見到的色，就是空。二、聖人的智慧等同於凡夫的境界，因為聖人所證悟的真空，就是凡夫所見到的色。如果空即是色，也有兩種過失：一、聖人應該等同於凡夫，見到虛妄的色。二、凡夫應該等同於聖人，見到真空。

『就法而言，有四種說法：如果色即是空，還有兩種過失：一、破壞世俗諦（Saṃvṛti-satya，相對真理）的過失，因為青色、黃色等色就是真空，那麼就沒有其他的世俗諦了。二、破壞真諦（Paramārtha-satya，勝義諦）的過失，既然把青色、黃色等相認為是真空，那麼就沒有另外的真空了。如果空即是色，也有兩種過失：一、』

【English Translation】 English version: To attain truth through teaching is still not the ultimate.

'Ninth, there are sentient beings who constantly receive and uphold teachings that accord with their nature, thus neither abandoning nor clinging to the teachings. They constantly contemplate the truth beyond words, and consequently neither abandon nor cling to the truth, with both practice of doctrine and principle arising simultaneously.' The Sutra says: 'The sage speaks, and the sage is also silent,' referring to this situation. Although this achieves unobstructedness between principle and phenomena, with both practices arising simultaneously, it is still not the ultimate.

'Tenth, there are sentient beings who seek truth through teachings, understanding that there is no obstruction between principle and doctrine. They constantly contemplate principle without hindering the upholding of doctrine, and constantly recite and practice without hindering the contemplation of emptiness.' Therefore, the Sutra says: 'Accomplishing the most truthful speech, able to act as spoken, and speak as acted, even learning the non-dual speech of the Buddhas of the three times, according with all the wisdom of the Tathagata,' etc. This is where principle and doctrine completely merge, forming a single contemplation, which is the ultimate.

The third part is to reveal faults.

Question: 'Are Rūpa (form, material phenomena) and Śūnyatā (emptiness) mutually identical, or are they not mutually identical?'

Answer: 'There are two approaches: one, to reveal faults; two, to expound virtues.'

'First, in revealing faults, there are four statements: Identity is not permissible, non-identity is not permissible, both identity and non-identity are not permissible, neither identity nor non-identity is not permissible.'

'In the first statement, there are two aspects: one based on person and one based on dharma.'

'Regarding person, there are four statements: If form is identical to emptiness, there are two faults: one, the delusion of ordinary beings is the same as the state of sages, because ordinary beings see form as emptiness. Two, the wisdom of sages is the same as the perception of ordinary beings, because the true emptiness realized by sages is the form seen by ordinary beings. If emptiness is identical to form, there are also two faults: one, sages should be the same as ordinary beings, seeing illusory form. Two, ordinary beings should be the same as sages, seeing true emptiness.'

'Regarding dharma, there are four statements: If form is identical to emptiness, there are still two faults: one, the fault of destroying conventional truth (Saṃvṛti-satya), because blue, yellow, and other colors are identical to true emptiness, then there is no separate conventional truth. Two, the fault of destroying ultimate truth (Paramārtha-satya), since blue, yellow, and other forms are regarded as true emptiness, then there is no other true emptiness. If emptiness is identical to form, there are also two faults: one,'

壞真諦過，以空是青、黃等，則無真空故。二、壞俗諦過，以真空為色，則無妄色故。

「第二非即亦不可者，亦有二失。

「據人四句者：若色不即空，有二失：一者、凡迷不成過，以所見色，非虛妄故。二、凡無悟聖過，以所見妄色，隔真空故。若空不即色，亦有二失：一、聖智不成過，以空取色外是，非真空故。二、聖不從凡過，以空異妄色，聖自聖故。

「就法四句者：若色不即空，亦有二失：一、壞俗諦過，以色不無性，則待緣不得有故。二、壞真諦過，以不會色歸空，則無真空故。若空不即色，亦有二失：一、壞真諦過，以色外斷空，理非真故。二、壞俗諦過，以空非色妄，無依故。

「第三俱亦不可者，謂若色即空、不即空，空即色、不即色，亦有二種失。

「初、據人，有二失：一、凡聖雜亂過，二、迷悟不成過。

「次就法，亦有二失：一、二諦雜亂過，二、二諦不成過。思之可見。

「第四俱非亦不可者，謂若色非空、非不空，空非色、非不色者，亦有二種失。

「就人，有二失：一、迷無悟聖期，悟不從凡過；二、聖凡雜亂，二位俱壞過。

「二、據法者，亦有二失：一、二諦各別，俱不成過；二、二諦混雜，失法體過。思之可見。

【現代漢語翻譯】現代漢語譯本壞真諦過：如果認為『空』是指青色、黃色等事物不存在，那麼就沒有真正的『真空』(shunyata, 指空性，一切事物無自性)了。二、壞俗諦過：如果認為『真空』就是指『色』(rupa, 指物質現象)，那麼就沒有虛妄的『色』了。

『第二非即亦不可』，也有兩種過失。

據人四句：如果『色』不等於『空』，有兩種過失：一、凡夫無法解脫迷惑的過失，因為他們所見的『色』不是虛妄的。二、聖人無法證悟的過失，因為他們所見的虛妄『色』阻隔了『真空』。如果『空』不等於『色』，也有兩種過失：一、聖人的智慧無法成就的過失，因為他們認為『空』存在於『色』之外，而不是真正的『真空』。二、聖人無法從凡夫轉化而來的過失，因為『空』與虛妄的『色』不同，聖人永遠是聖人。

就法四句：如果『色』不等於『空』，也有兩種過失：一、破壞『俗諦』(samvriti-satya, 指世俗諦，相對真理)的過失，因為如果『色』不是無自性的，那麼它就不能依賴因緣而存在。二、破壞『真諦』(paramartha-satya, 指勝義諦，絕對真理)的過失，因為如果不能理解『色』迴歸于『空』，那麼就沒有真正的『真空』。如果『空』不等於『色』，也有兩種過失：一、破壞『真諦』的過失，因為在『色』之外存在斷滅的『空』，這種道理不是真實的。二、破壞『俗諦』的過失，因為如果『空』不是『色』的虛妄顯現，那麼『色』就沒有所依。

『第三俱亦不可』，是指如果『色』既等於『空』，又不等於『空』，『空』既等於『色』，又不等於『色』，也有兩種過失。

首先，就人而言，有兩種過失：一、凡夫和聖人混淆的過失，二、迷惑和覺悟無法成立的過失。

其次，就法而言，也有兩種過失：一、『二諦』(指真諦和俗諦)混淆的過失，二、『二諦』無法成立的過失。仔細思考就可以明白。

『第四俱非亦不可』，是指如果『色』既不是『空』，也不是不『空』，『空』既不是『色』，也不是不『色』，也有兩種過失。

就人而言，有兩種過失：一、迷惑的人沒有證悟成聖的希望，證悟的人無法從凡夫轉化而來；二、聖人和凡夫混淆，兩種地位都破壞的過失。

就法而言，也有兩種過失：一、『二諦』各自獨立，都無法成立的過失；二、『二諦』混雜，失去法體的過失。仔細思考就可以明白。

【English Translation】 English version Firstly, the fault of destroying the true meaning: If one considers 'emptiness' (shunyata) to mean that blue, yellow, and other things do not exist, then there is no true 'emptiness' (shunyata, referring to emptiness, the absence of inherent existence in all phenomena). Secondly, the fault of destroying the conventional meaning: If one considers 'emptiness' to be 'form' (rupa, referring to material phenomena), then there is no illusory 'form'.

The second point, 'neither identical nor different is acceptable,' also has two faults.

According to the four statements regarding beings: If 'form' is not identical to 'emptiness,' there are two faults: First, the fault that ordinary beings cannot overcome delusion, because the 'form' they see is not illusory. Second, the fault that sages cannot attain enlightenment, because the illusory 'form' they see obstructs 'emptiness'. If 'emptiness' is not identical to 'form,' there are also two faults: First, the fault that the wisdom of sages cannot be accomplished, because they consider 'emptiness' to exist outside of 'form,' rather than being true 'emptiness'. Second, the fault that sages cannot arise from ordinary beings, because 'emptiness' is different from illusory 'form,' and sages remain eternally as sages.

According to the four statements regarding phenomena: If 'form' is not identical to 'emptiness,' there are two faults: First, the fault of destroying the 'conventional truth' (samvriti-satya, referring to relative truth), because if 'form' is not without inherent existence, then it cannot exist dependently on conditions. Second, the fault of destroying the 'ultimate truth' (paramartha-satya, referring to absolute truth), because if one cannot understand 'form' returning to 'emptiness,' then there is no true 'emptiness'. If 'emptiness' is not identical to 'form,' there are also two faults: First, the fault of destroying the 'ultimate truth,' because a nihilistic 'emptiness' exists outside of 'form,' which is not a true principle. Second, the fault of destroying the 'conventional truth,' because if 'emptiness' is not the illusory manifestation of 'form,' then 'form' has no basis.

The third point, 'both identical and not identical are unacceptable,' refers to if 'form' is both identical to and not identical to 'emptiness,' and 'emptiness' is both identical to and not identical to 'form,' there are two kinds of faults.

Firstly, regarding beings, there are two faults: First, the fault of confusing ordinary beings and sages; second, the fault of delusion and enlightenment being impossible.

Secondly, regarding phenomena, there are also two faults: First, the fault of confusing the 'two truths' (referring to the ultimate truth and the conventional truth); second, the fault of the 'two truths' being impossible. It can be understood through careful consideration.

The fourth point, 'neither identical nor not identical are unacceptable,' refers to if 'form' is neither 'emptiness' nor not 'emptiness,' and 'emptiness' is neither 'form' nor not 'form,' there are two kinds of faults.

Regarding beings, there are two faults: First, deluded beings have no hope of attaining sagehood, and enlightened beings cannot arise from ordinary beings; second, sages and ordinary beings are confused, and both states are destroyed.

Regarding phenomena, there are also two faults: First, the 'two truths' are separate and independent, and both are impossible; second, the 'two truths' are mixed up, and the essence of the Dharma is lost. It can be understood through careful consideration.

」

第四表德者，自有五門：一、真空觀，二、理事無礙觀，三、周偏含容觀，四、色空章十門止觀，五、理事圓融義。

第一真空觀法，于中略作四句十門：一、會色歸空觀，二、明空即色觀，三、空色無礙觀，四、泯絕無寄觀。

就初門中為四：

一、色不即空，以即空故。何以故？以色不即斷空故，不是空也。以色舉體是真空也，故云以即空故。良由即是真空故，非斷空也。是故言由是空，故不是空也。

二、色不即空，以即空故。何以故？以青、黃之相，非是真空之理，故云不即空。然青、黃無體，莫不皆空，故云即空。良以青、黃無體之空，非即青、黃，故云不即空也。

三、色不即空，以即空故。何以故？以空中無色，故不即空；會色無體，故是即空。良由會色歸空，空中必無有色。是故由色空，故色非空也。

上三句以法揀情訖。

四、色即是空。何以故？凡是色法必不異真空，以諸色法，必無性故，是故色即是空。如色空既爾，一切法亦然。思之。

第二明空即色觀者，于中亦作四門。

一、空不即色，以空即色故。何以故？斷空不即是色，故云非色。真空必不異色，故云空即色。是故要由真空即色故，令斷空不即色也。

二

【現代漢語翻譯】現代漢語譯本　　第四，表述德行有五個方面：一、真空觀，二、理事無礙觀，三、周遍含容觀，四、色空章十門止觀，五、理事圓融義。

第一，真空觀法，其中略作四句十門：一、會色歸空觀，二、明空即色觀，三、空色無礙觀，四、泯絕無寄觀。

就第一門中分為四點：

一、色不即是空，因為即是空。為什麼這樣說呢？因為色不是斷滅的空，所以不是空。因為色的整體就是真空，所以說『因為即是空』。正是因為即是真空，所以不是斷滅的空。因此說，由於是空，所以不是空。

二、色不即是空，因為即是空。為什麼這樣說呢？因為青色、黃色的表相，不是真空的道理，所以說『不即是空』。然而青色、黃色沒有自體，無一不是空，所以說『即是空』。正是因為青色、黃色沒有自體的空，不是青色、黃色本身，所以說『不即是空』。

三、色不即是空，因為即是空。為什麼這樣說呢？因為空中沒有色，所以不即是空；會歸於色沒有自體，所以就是即是空。正是因為會歸於色而歸於空，空中必定沒有色。因此說，由於色是空，所以色不是空。

以上三句用佛法來揀擇情見完畢。

四、色即是空。為什麼這樣說呢？凡是色法必定不異於真空，因為諸色法必定沒有自性，所以色即是空。如同色與空這樣，一切法也是如此。仔細思考。

第二，明空即色觀，其中也分為四門：

一、空不即是色，因為空即是色。為什麼這樣說呢？斷滅的空不即是色，所以說不是色。真空必定不異於色，所以說空即是色。因此，要由於真空即是色，才使得斷滅的空不即是色。

【English Translation】 English version 　　Fourth, those who manifest virtue have five aspects: 1. True Emptiness Contemplation (Zhenkong Guan), 2. Principle and Phenomena Unobstructed Contemplation (Lishi Wu'ai Guan), 3. Universal Inclusion Contemplation (Zhoupian Hanrong Guan), 4. Ten Gates of Cessation and Contemplation in the Chapter on Form and Emptiness (Se Kong Zhang Shi Men Zhiguan), 5. Meaning of Perfect Fusion of Principle and Phenomena (Lishi Yuanrong Yi).

First, the method of True Emptiness Contemplation, in which four phrases and ten gates are briefly made: 1. Contemplation of Converging Form into Emptiness (Hui Se Gui Kong Guan), 2. Contemplation of Clarifying Emptiness as Form (Ming Kong Ji Se Guan), 3. Contemplation of Unobstructed Emptiness and Form (Kong Se Wu'ai Guan), 4. Contemplation of Annihilation without Dependence (Minjue Wu Ji Guan).

Regarding the first gate, there are four points:

1. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because form is not annihilated emptiness, therefore it is not emptiness. Because the entirety of form is true emptiness, therefore it is said 'because it is identical to emptiness'. Precisely because it is identical to true emptiness, it is not annihilated emptiness. Therefore, it is said that because it is emptiness, it is not emptiness.

2. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because the appearances of blue and yellow are not the principle of true emptiness, therefore it is said 'not identical to emptiness'. However, blue and yellow have no substance, and all are emptiness, therefore it is said 'identical to emptiness'. Precisely because the emptiness without substance of blue and yellow is not identical to blue and yellow, therefore it is said 'not identical to emptiness'.

3. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because there is no form in emptiness, therefore it is not identical to emptiness; converging form has no substance, therefore it is identical to emptiness. Precisely because converging form returns to emptiness, there must be no form in emptiness. Therefore, it is said that because form is emptiness, form is not emptiness.

The above three sentences complete the selection of sentiments using the Dharma.

4. Form is identical to emptiness. Why is this so? All forms are necessarily not different from true emptiness, because all forms necessarily have no self-nature, therefore form is identical to emptiness. Just as form and emptiness are like this, all dharmas are also like this. Think about it carefully.

Second, the Contemplation of Clarifying Emptiness as Form, in which there are also four gates:

1. Emptiness is not identical to form, because emptiness is identical to form. Why is this so? Annihilated emptiness is not identical to form, therefore it is said not to be form. True emptiness is necessarily not different from form, therefore it is said that emptiness is identical to form. Therefore, it must be because true emptiness is identical to form that annihilated emptiness is not identical to form.

、空不即色，以空即色故。何以故？以空理非青、黃，故云空不即色。然非青、黃之真空，必不異青、黃故，是故言空即色。要由不異青、黃故，不即青、黃，故言空即色、不即色也。

三、空不即色，以空即色故。何以故？空是所依，非能依故，不即色也。必與能依作所依，故即是色也。良由是所依故，不即色；是所依故，即是色。是故言由不即色故，即是色也。

上三句亦以法揀情訖。

四、空即是色。何以故？凡是真空必不異色，以是法無我，理非斷滅故。是故空即是色，如空色既爾，一切法皆然。思之。

第三色空無礙觀者，謂色舉體不異空，全是盡色之空故，即色不盡而空現，空舉體不異色，全是盡空之色故，即空、即色而空不隱也。是故菩薩觀色無不見空，觀空莫非見色，無障無礙為一味法。思之可見。

第四泯絕無寄觀者，謂此所觀真空，不可言即色、不即色，亦不可言即空、不即空。一切法皆不可，不可亦不可，此語亦不受，迥絕無寄，非言所及，非解所到，是謂行境。何以故？以生心動念，即乖法體，失正念故。

又於前四句中，初二句八門，皆揀情顯解。第三句一門，解終趣行。第四句一門，正成行體。若不洞明前解，無以躡成此行。若不解此行，法絕於

【現代漢語翻譯】現代漢語譯本一、'空不即色，以空即色故'。為什麼這樣說呢？因為空的理體並非青色、黃色等具體顏色，所以說空不即是色。然而，如果真空不是青色、黃色等具體顏色的異體，那麼它必定與青色、黃色等具體顏色沒有差別，因此說空即是色。正是由於不異於青色、黃色等具體顏色，所以才不即是青色、黃色等具體顏色，因此說空即是色，又不即是色。

二、'空不即色，以空即色故'。為什麼這樣說呢？因為空是所依，不是能依，所以不即是色。必定與能依一起作為所依，所以即是色。正因為是所依，所以不即是色；是所依，所以即是色。因此說由於不即是色，所以即是色。

以上三句也用佛法來辨別情執。

三、'空即是色'。為什麼這樣說呢？凡是真空必定不異於色，因為這是法無我，理體並非斷滅。因此空即是色，如同空和色是這樣，一切法都是這樣。仔細思考。

第三，色空無礙觀，是指色整體不異於空，完全是窮盡色的空，所以即色不盡而空顯現；空整體不異於色，完全是窮盡空的色，所以即空即色而空不隱沒。因此菩薩觀察色沒有不見到空的，觀察空沒有不是見到色的，沒有障礙，沒有阻礙，成為一體的法。仔細思考就可以明白。

第四，泯絕無寄觀，是指所觀察的真空，不可說即是色，也不可說不即是色，也不可說即是空，也不可說不即是空。一切法都不可說，不可說也不可說，這種說法也不接受，完全斷絕，沒有寄託，不是言語所能表達，不是理解所能到達的，這就是行境。為什麼這樣說呢？因為一生起心念，就違背了法體，失去了正念。

又在前四句中，前兩句八門，都是辨別情執，顯明理解。第三句一門，理解最終歸於修行。第四句一門，正是成就行體。如果不透徹明白前面的理解，就無法進而成就這個修行。如果不理解這個修行，佛法就斷絕了。

【English Translation】 English version 1. 'Emptiness is not different from form, therefore emptiness is form.' Why is this so? Because the principle of emptiness is not blue, yellow, etc., therefore it is said that emptiness is not different from form. However, if the true emptiness is not different from blue, yellow, etc., then it must not be different from blue, yellow, etc. Therefore, it is said that emptiness is form. Precisely because it is not different from blue, yellow, etc., it is therefore not identical to blue, yellow, etc. Therefore, it is said that emptiness is form and not different from form.

'Emptiness is not different from form, therefore emptiness is form.' Why is this so? Because emptiness is what is relied upon (所依), not what can rely (能依), therefore it is not different from form. It must be together with what can rely to be what is relied upon, therefore it is form. Precisely because it is what is relied upon, therefore it is not different from form; it is what is relied upon, therefore it is form. Therefore, it is said that because it is not different from form, therefore it is form.

The above three sentences also use the Dharma to distinguish emotional attachments.

'Emptiness is form.' Why is this so? All true emptiness must not be different from form, because this is the Dharma of no-self (法無我), and the principle is not annihilation (斷滅). Therefore, emptiness is form, just as emptiness and form are like this, all Dharmas are like this. Think about it.
The third, the unobstructed contemplation of form and emptiness (色空無礙觀), means that the entire body of form is not different from emptiness, it is entirely the emptiness that exhausts form, so emptiness appears without exhausting form; the entire body of emptiness is not different from form, it is entirely the form that exhausts emptiness, so emptiness is form and emptiness is not hidden. Therefore, when a Bodhisattva observes form, there is no seeing that is not seeing emptiness, and when observing emptiness, there is no non-seeing of form, without obstruction, without hindrance, becoming a single flavor of Dharma. Thinking about it can make it clear.
The fourth, the contemplation of complete extinction without reliance (泯絕無寄觀), means that the true emptiness being contemplated cannot be said to be identical to form, nor can it be said to be not identical to form, nor can it be said to be identical to emptiness, nor can it be said to be not identical to emptiness. All Dharmas cannot be spoken of, and the unspeakable also cannot be spoken of, this kind of saying is also not accepted, completely cut off, without reliance, not what words can express, not what understanding can reach, this is the realm of practice (行境). Why is this so? Because as soon as a thought arises, it violates the body of the Dharma and loses right mindfulness.

Furthermore, in the previous four sentences, the first two sentences with eight aspects are all distinguishing emotional attachments and revealing understanding. The third sentence with one aspect, understanding ultimately leads to practice. The fourth sentence with one aspect, is precisely the accomplishment of the body of practice. If one does not thoroughly understand the previous understanding, there is no way to advance and accomplish this practice. If one does not understand this practice, the Dharma will be cut off.

前解，無以成其正解。若守解不捨，無以入茲正行。是故行由解成，行起解絕也。

第二理、事無礙觀者，謂理事镕融存亡逆順，通有十門。

一、理遍於事門，謂能遍之理性無分限，所遍之事分位差別，一一事中理皆全遍，非是分遍。何以故？以彼真理不可分故，是故一一纖塵皆攝無邊真理，無不圓足。

二、事遍於理門，謂能遍之事是有分限，所遍之理要無分限；此有分限之事，于無分限之理全同，非分同。何以故？以事無體，還如理故，是故一塵不壞而遍法界也。如一塵，一切法亦然。思之。此全遍門超情離見，非世喻能況。如全大海，在一波中而海非小；如一小波，匝于大海而波非大，同時全遍於諸波而海非異，俱時各匝于大海而波非一。又大海全遍一波時，不妨舉體全遍於諸波；一波全匝大海時，諸波亦各全匝互不相礙。思之。

問：「理既全體遍，一塵何故非小，既不同塵而小，何得說為全體遍於一塵？又一塵全匝于理性，何故非大？若不同理而廣大，何得全遍於理性？既成矛盾，義極相違！」

答：「理、事相望，各非一異，故得全收，而不壞本位。

「先、理望事有其四句：一、真理與事非異故，真理全體在一事中。二、真理與事非一故，理性恒無邊際。三、

【現代漢語翻譯】現代漢語譯本：之前的理解，無法成就真正的理解。如果固守已有的理解而不放手，就無法進入這正確的修行。因此，修行由理解而成，修行開始於理解的超越。

第二，關於理、事無礙的觀想，指的是理和事相互融合，存亡、順逆都貫通，包含十個方面。

一、理遍於事門：指的是能周遍的理性沒有界限，所周遍的事物在分位上有差別，每一個事物中，理都是完全周遍的，而不是部分周遍。為什麼呢？因為這真理不可分割，因此，每一粒微塵都包含著無邊的真理，沒有不圓滿具足的。

二、事遍於理門：指的是能周遍的事物是有界限的，所周遍的理必然沒有界限；這有界限的事物，對於沒有界限的理是完全相同的，而不是部分相同。為什麼呢？因為事物沒有自體，歸根結底與理相同，因此，一粒微塵不會壞滅而周遍法界。如同一粒微塵，一切法也是這樣。仔細思考。這完全周遍的法門超越了情識和見解，不是世間的比喻能夠相比的。如同整個大海，在一朵浪花中，而大海並沒有變小；如同一朵小浪花，環繞著整個大海，而浪花並沒有變大，同時完全周遍于各個浪花，而大海並沒有不同，同時各自環繞著大海，而浪花並沒有單一。又，大海完全周遍於一朵浪花時，不妨礙整個本體完全周遍于各個浪花；一朵浪花完全環繞大海時，各個浪花也各自完全環繞，互不相礙。仔細思考。

問：『理既然是全體周遍，一粒微塵為什麼不是小的？既然與不同的微塵相比是小的，怎麼能說是全體周遍於一粒微塵？又，一粒微塵完全環繞于理性，為什麼不是大的？如果與理不同而廣大，怎麼能完全周遍于理性？這已經構成矛盾，意義極其相違背！』

答：『理和事相互對應，各自不是單一或差異的，所以能夠完全包含，而不破壞原來的位置。』

『首先，理相對於事有四句：一、真理與事不是差異的，所以真理全體在一件事物中。二、真理與事不是單一的，所以理性恒常沒有邊際。三、』

【English Translation】 English version: Previous understanding cannot perfect true understanding. If one clings to existing understanding without letting go, one cannot enter this correct practice. Therefore, practice is formed by understanding, and practice begins when understanding is transcended.

Second, the contemplation of the unobstructedness of principle (理, li) and phenomena (事, shi) refers to the mutual fusion of principle and phenomena, where existence and non-existence, accordance and opposition, are all interconnected, encompassing ten aspects.

One, the principle pervades phenomena: This refers to the fact that the pervading nature of principle has no limits, while the phenomena being pervaded have differences in their positions. In each and every phenomenon, the principle is fully pervasive, not partially pervasive. Why? Because this true principle cannot be divided. Therefore, each and every tiny dust particle contains boundless truth, without lacking completeness.

Two, phenomena pervade principle: This refers to the fact that the pervading phenomena are limited, while the principle being pervaded must be limitless. This limited phenomenon is entirely the same as the limitless principle, not partially the same. Why? Because phenomena have no inherent substance and ultimately resemble principle. Therefore, a single dust particle does not perish but pervades the entire Dharma Realm. Just like a single dust particle, all dharmas are also like this. Think about it. This fully pervasive Dharma transcends emotions and views and cannot be compared to worldly analogies. Like the entire ocean, it is in one wave, yet the ocean does not become smaller; like a small wave, it encircles the entire ocean, yet the wave does not become larger. Simultaneously, it fully pervades all waves, yet the ocean is not different. Simultaneously, each encircles the ocean, yet the waves are not singular. Furthermore, when the entire ocean fully pervades one wave, it does not prevent the entire body from fully pervading all waves; when one wave fully encircles the ocean, each wave also fully encircles, without obstructing each other. Think about it.

Question: 'Since principle is entirely pervasive, why is a single dust particle not small? Since it is small compared to different dust particles, how can it be said to be entirely pervasive in a single dust particle? Also, since a single dust particle fully encircles principle, why is it not large? If it is different from principle and vast, how can it fully pervade principle? This constitutes a contradiction, and the meaning is extremely contradictory!'

Answer: 'Principle and phenomena correspond to each other, each being neither singular nor different, so they can be fully contained without destroying their original positions.'

'First, principle in relation to phenomena has four statements: One, true principle and phenomena are not different, so the entire principle is in one phenomenon. Two, true principle and phenomena are not singular, so principle is eternally without boundaries. Three,'

以非一即是非異故，無邊理性全在一塵。四、以非異即是非一故，一塵理性無有分限。

「次、以事望理亦有四句者：一、事法與理非異故，一塵全匝于理性。二、事法與理非一故，不壞於一塵。三、以非一即非異故，一小塵匝無邊真理。四、以非異即非一故，匝無邊理而塵不大。思之。」

問：「無邊理性全遍一塵時，外諸事處為有理性？為無理性？若塵外有理，則非全體遍一塵！若塵外無理，則非全體遍一切事。義甚相違！」

答：「以一理性融故，多事無礙故，故得全在內而全在外，無障無礙，是故各有四句。

「先、就理四句者：一、以理性全體在一切事中時，不礙全體在一塵處，是故在外即在內。二、以全體在一塵中時，不礙全體在餘事處，是故在內即在外。三、以無二之性，各全在一切中故，是故亦在內亦在外。四、以無二之性，非一切故，是故非內非外。前三句明與一切法非異，此之一句明與一切法非一，良為非一非異，故內外無礙。

「次、就事四句者：一、一事全匝于理時，不礙一切事法亦全匝，是故在內即在外。二、一切事法各匝于理時，不礙一塵亦全匝，是故在外即在內。三、以諸事法同時各匝故，是故全在內亦全在外，無有障礙。四、以諸事法各不壞故，彼

【現代漢語翻譯】現代漢語譯本以非一即是非異的緣故，無邊的理性完全存在於一粒微塵之中。四、以非異即是非一的緣故，一粒微塵所包含的理性沒有邊際。

『其次，從事相的角度來看理性，也有四句：一、事相之法與理性並非相異，所以一粒微塵完全包含著理性。二、事相之法與理性並非同一，所以一粒微塵仍然是一粒微塵。三、因為非一即非異，所以一粒微小的微塵包含著無邊的真理。四、因為非異即非一，所以包含著無邊的真理，而微塵本身並沒有變大。仔細思考這些道理。』

問：『無邊的理性完全遍佈在一粒微塵之中時，微塵之外的其他事物處所，是有理性呢？還是沒有理性呢？如果微塵之外有理性，那就不是全體遍佈在一粒微塵之中了！如果微塵之外沒有理性，那就不是全體遍佈在一切事物之中了。這兩種說法在意義上非常矛盾！』

答：『因為一個理性融合貫通，所以多個事物之間沒有障礙，因此能夠完全在內部，也完全在外部，沒有阻礙，沒有妨礙，所以每一種情況都有四句。』

『首先，就理性而言的四句是：一、當理性全體存在於一切事物之中時，不妨礙全體存在於一粒微塵之處，所以說在外部也就是在內部。二、當全體存在於一粒微塵之中時，不妨礙全體存在於其餘的事物之處，所以說在內部也就是在外部。三、因為沒有二元的自性，各自完全存在於一切事物之中，所以說既在內部也在外部。四、因為沒有二元的自性，並非就是一切事物，所以說既不在內部也不在外部。前面的三句說明與一切法並非相異，這最後一句說明與一切法並非同一，正是因為非一非異，所以內部和外部之間沒有障礙。』

『其次，就事相而言的四句是：一、當一件事物完全包含著理性時，不妨礙一切事相之法也完全包含著理性，所以說在內部也就是在外部。二、當一切事相之法各自包含著理性時，不妨礙一粒微塵也完全包含著理性，所以說在外部也就是在內部。三、因為諸多的事相之法同時各自包含著理性，所以說完全在內部也完全在外部，沒有任何障礙。四、因為諸多的事相之法各自沒有壞滅，所以……』

【English Translation】 English version Because 'non-one' is the same as 'non-different,' the boundless rationality is entirely present in a single mote of dust. Four, because 'non-different' is the same as 'non-one,' the rationality contained in a single mote of dust has no limits.

'Next, considering principle from the perspective of phenomena, there are also four statements: One, because phenomenal dharmas are not different from principle, a single mote of dust fully encompasses rationality. Two, because phenomenal dharmas are not one with principle, it does not destroy the single mote of dust. Three, because non-one is the same as non-different, a tiny mote of dust encompasses boundless truth. Four, because non-different is the same as non-one, it encompasses boundless principle, yet the dust does not become larger. Contemplate this carefully.'

Question: 'When boundless rationality is fully pervasive in a single mote of dust, do the other places outside the dust have rationality, or do they not have rationality? If there is rationality outside the dust, then it is not entirely pervasive in a single mote of dust! If there is no rationality outside the dust, then it is not entirely pervasive in all things. The meanings are very contradictory!'

Answer: 'Because a single rationality is fused and interconnected, there is no obstruction among multiple things. Therefore, it can be entirely within and entirely without, without obstruction or hindrance. Therefore, each situation has four statements.'

'First, the four statements regarding principle are: One, when the entirety of rationality is present in all things, it does not hinder the entirety from being present in a single mote of dust. Therefore, being outside is the same as being inside. Two, when the entirety is present in a single mote of dust, it does not hinder the entirety from being present in the remaining things. Therefore, being inside is the same as being outside. Three, because of the nature of non-duality, each is entirely present in all things. Therefore, it is both inside and outside. Four, because of the nature of non-duality, it is not all things. Therefore, it is neither inside nor outside. The first three statements clarify that it is not different from all dharmas, and this last statement clarifies that it is not one with all dharmas. It is precisely because it is non-one and non-different that there is no obstruction between inside and outside.'

'Next, the four statements regarding phenomena are: One, when a single thing fully encompasses principle, it does not hinder all phenomenal dharmas from also fully encompassing principle. Therefore, being inside is the same as being outside. Two, when all phenomenal dharmas each encompass principle, it does not hinder a single mote of dust from also fully encompassing principle. Therefore, being outside is the same as being inside. Three, because all phenomenal dharmas simultaneously each encompass principle, it is entirely within and entirely without, without any obstruction. Four, because all phenomenal dharmas each do not perish, therefore...'

此相望，非內亦非外。思之。」

三、依理成事門，謂事無別體，要因真理而得成立。以諸緣起皆無自性故，由無性理，事方成故。如波攬水以成動，水望于波，能成立故。依如來藏，得有諸法，當知亦爾。思之。

四、事能顯理門，謂由事攬理故，則事虛而理實，以事虛故，全事中之理挺然露現。猶如波相虛，令水體露現。當知此中道理亦爾。思之。

五、以理奪事門，謂事既攬理成，遂令事相皆盡，唯一真理平等顯現，以離真理外無片事可得故。如水奪波，波無不盡，此則水存已，壞波令盡。

六、事能隱理門，謂真理隨緣，成諸事法；然此事法既違于理，遂令事顯，理不現也。如水成波，動顯靜隱。《經》云：「法身流轉五道名曰眾生。故眾生現時法身不現也。」

七、真理即事門，謂凡是真理必非事外，以是法無我理故。事必依理，理虛無體，是故此理舉體皆事，方為真理。如水即波無動，而非濕故，即水是波。思之。

八、事法即理門，謂緣起事法必無自性，無自性故，舉體即真。故說眾生即如，不待滅也。以波動相舉，體即水故，無異相也。

九、真理非事門，謂即事之理而非是事，以真、妄異故，實非虛故，所依非能依故。如即波之水，非波，以動、濕異

【現代漢語翻譯】現代漢語譯本：『此相望，非內亦非外。思之。』

三、依理成事門，指的是事物的存在並非獨立，而是要依靠真理才能成立。因為一切緣起的事物都沒有自性，所以憑藉無自性的真理，事物才能成立。就像波浪依靠水才能形成動態，水對於波浪來說，具有成立的作用。依靠如來藏（Tathagatagarbha，一切眾生皆具的佛性），才能有各種法的存在，應當明白也是這個道理。思之。

四、事能顯理門，指的是由於事物包含真理，所以事物是虛幻的，而真理是實在的。因為事物是虛幻的，所以事物中蘊含的真理才能完全顯露出來。就像波浪的形態是虛幻的，從而使得水的本體顯現出來。應當明白其中的道理也是這樣。思之。

五、以理奪事門，指的是事物既然包含真理而成立，那麼就會使得事物的表象全部消失，只有唯一的真理平等地顯現出來，因為離開真理之外，沒有片刻的事物可以存在。就像水淹沒波浪，波浪無不消失，這就是水存在後，消滅波浪使之消失。

六、事能隱理門，指的是真理隨著因緣，成就各種事物；然而這些事物既然與真理相違背，那麼就會使得事物顯現，而真理不顯現。就像水形成波浪，動態顯現而靜態隱藏。《經》中說：『法身（Dharmakaya，佛的法性之身）流轉於五道（五種輪迴的途徑）中，名為眾生。』所以眾生顯現的時候，法身就不顯現。

七、真理即事門，指的是凡是真理必定不是存在於事物之外，因為這是法無我（Dharmanairatmya，諸法無自性）的道理。事物必定依靠真理，真理虛空而沒有實體，因此這個真理的整體就是事物，才能成為真理。就像水就是波浪，沒有動態，但具有濕性，所以說水就是波浪。思之。

八、事法即理門，指的是緣起的事物必定沒有自性，沒有自性，那麼它的整體就是真理。所以說眾生就是如（Tathata，真如），不需要等待滅度。因為波浪的動態，它的整體就是水，沒有不同的形態。

九、真理非事門，指的是存在於事物中的真理，但並非就是事物本身，因為真和妄是不同的，真實和虛幻是不同的，所依靠的和能依靠的是不同的。就像存在於波浪中的水，但不是波浪，因為動態和濕性是不同的。

【English Translation】 English version: 『This mutual gazing, neither inside nor outside. Contemplate it.』

The Gate of Accomplishing Affairs by Principle: This refers to the fact that affairs do not have a separate substance; they must be established based on true principle. Because all arising conditions are without self-nature, affairs can only be accomplished through the principle of no-self-nature. It is like waves using water to create movement, and the water, in relation to the waves, enables their establishment. Just as through the Tathagatagarbha (the womb of the Thus Come One, Buddha-nature) various dharmas (phenomena) can exist, know that it is the same principle. Contemplate it.
The Gate of Affairs Revealing Principle: This refers to the fact that because affairs encompass principle, affairs are illusory while principle is real. Because affairs are illusory, the principle within the entirety of affairs is revealed clearly. It is like the illusory appearance of waves revealing the substance of water. Know that the principle here is also like this. Contemplate it.
The Gate of Principle Overpowering Affairs: This refers to the fact that since affairs are established by encompassing principle, it causes the appearances of affairs to completely disappear, and only the one true principle is equally revealed, because apart from true principle, not a single affair can be obtained. It is like water overwhelming waves, with no wave remaining; this is the water existing and destroying the waves, causing them to disappear completely.
The Gate of Affairs Concealing Principle: This refers to the fact that true principle follows conditions to accomplish various dharmas (phenomena); however, since these dharmas contradict principle, it causes affairs to be manifest while principle is not. It is like water forming waves, with movement manifest and stillness concealed. The Sutra says: 『The Dharmakaya (the body of the Dharma, the ultimate reality) flows through the five paths (of reincarnation) and is named sentient beings.』 Therefore, when sentient beings are manifest, the Dharmakaya is not manifest.
The Gate of True Principle Being Identical to Affairs: This refers to the fact that all true principle must not be outside of affairs, because it is the principle of Dharma-nairatmya (the selflessness of phenomena). Affairs must rely on principle, and principle is empty and without substance; therefore, this principle in its entirety is affairs, and only then is it true principle. It is like water being identical to waves without movement, but with wetness; thus, water is waves. Contemplate it.
The Gate of Affairs Being Identical to Principle: This refers to the fact that conditioned affairs must be without self-nature, and because they are without self-nature, their entirety is identical to truth. Therefore, it is said that sentient beings are Thusness (Tathata, suchness), without waiting for extinction. Because the dynamic appearance of waves, in its entirety, is water, there is no different appearance.
The Gate of True Principle Not Being Affairs: This refers to the fact that the principle within affairs is not the affairs themselves, because truth and delusion are different, reality and illusion are different, and that which is relied upon is different from that which can rely. It is like the water within waves, but it is not the waves, because movement and wetness are different.

故。

十、事法非理門，謂全理之事，事恒非理，性、相異故，能依非所依故，是故舉體全理而事相宛然。如全水之波，波恒非水，以動義，非濕故。

此上十義同一緣起，約理望事，則有成、有壞，有即、有離；事望于理，有顯、有隱，有一、有異；逆順自在，無障無礙，同時頓起。深思，令觀明現。是謂理、事圓融無礙觀也。

第三週遍含容觀者，謂事如理融，遍攝無礙，交參自在。略辨十門。

一、理如事門，謂事法既虛，相無不盡；理性真實，體無不現。此則事無別事，即全理為事，是故菩薩雖復看事，即是觀理，然說此事為不即理。

二、事如理門，謂諸事法與理非異，故事隨理而圓遍，遂令一塵普遍法界；法界全體遍諸法時，此一微塵亦如理性，全在一切法中。如一微塵，一切事法亦爾。

三、事含理事無礙門，謂諸事法與理非一故，存本一事而能廣容。如一微塵其相不大，而能容攝無邊法界，由剎等諸法既不離法界，是故俱在一塵中現。如一塵，一切法亦爾。此事理融通非一非異故。總有四句：一、一中一；二、一切中一；三、一中一切；四、一切中一切。各有所由，思之。

四、通局無礙門，謂諸事法與理非一即非異故，令此事法不離一處，即全遍十方

【現代漢語翻譯】現代漢語譯本因此。

十、事法非理門，指的是完全符合理的事物，其事相總是與理相悖，因為它們的體性和表相不同，能依附者不是所依附者。所以，即使整體上完全符合理，事相仍然清晰可見。就像完全是水的波浪，波浪總是不同於水，因為波浪具有動態的特性，而水具有濕潤的特性。

以上這十種意義都基於同一緣起，從理的角度來看待事，就會有成就和壞滅，有即和離；從事的角度來看待理，就會有顯現和隱藏，有一和異；逆順都能自在，沒有阻礙，同時頓然生起。深入思考，使觀照清晰顯現。這就是所謂的理事圓融無礙觀。

第三，周遍含容觀，指的是事相如理般融合，普遍攝取而沒有阻礙，相互交錯而自在。簡要地辨析十個方面。

一、理如事門，指的是事法既然是虛幻的，其表相沒有不窮盡的；理性是真實的，其本體沒有不顯現的。這樣，事相就沒有獨立的事相，而是完全以理作為事相。因此，菩薩即使在觀察事相，實際上也是在觀照理，然而（佛經）說此事相併非等同於理。

二、事如理門，指的是諸事法與理並非不同，所以事相隨著理而圓滿周遍，從而使一粒微塵普遍存在於法界；當法界的整體普遍存在於諸法時，這一粒微塵也像理性一樣，完全存在於一切法中。就像一粒微塵一樣，一切事法也是如此。

三、事含理事無礙門，指的是諸事法與理並非單一，因此，保持其原本的事相，卻能廣泛容納。就像一粒微塵，其相貌並不大，卻能容納無邊的法界，由於剎土（Kṣetra，佛土）等諸法不離法界，所以都同時在一粒微塵中顯現。就像一粒微塵一樣，一切法也是如此。這件事理融合貫通，既非單一也非差異。總共有四句：一、一中有一；二、一切中有一；三、一中有一切；四、一切中有一切。各有其原因，仔細思考。

四、通局無礙門，指的是諸事法與理並非既同一又相異，因此，使此事法不離一處，就完全周遍十方。

【English Translation】 English version Therefore.

The Gate of Phenomena Being Contrary to Principle: This refers to phenomena that are entirely in accordance with principle, yet their phenomenal appearances are always contrary to principle because their nature and characteristics are different, and the dependent is not the depended upon. Therefore, even if the whole is entirely in accordance with principle, the phenomenal appearances are still clearly distinct. It is like a wave that is entirely water, yet the wave is always different from the water because the wave has the characteristic of movement, while the water has the characteristic of wetness.

The above ten meanings are all based on the same dependent origination. When viewing phenomena from the perspective of principle, there will be formation and destruction, identity and separation. When viewing principle from the perspective of phenomena, there will be manifestation and concealment, oneness and difference. Reversing or following is free and unhindered, without obstruction, arising simultaneously and instantaneously. Think deeply, so that the contemplation becomes clear and manifest. This is what is called the unobstructed contemplation of the perfect fusion of principle and phenomena.

Third, the Contemplation of Universal Inclusion and Accommodation refers to phenomena fusing like principle, universally encompassing without obstruction, interpenetrating freely. Briefly, it distinguishes ten aspects.

The Gate of Principle Being Like Phenomena: This refers to the fact that since phenomenal dharmas are illusory, their appearances are inexhaustible; the nature of principle is real, and its essence is invariably manifest. Thus, phenomena have no separate existence; they are entirely principle as phenomena. Therefore, even when a Bodhisattva observes phenomena, he is actually contemplating principle, yet (the sutras) say that this phenomenon is not identical to principle.
The Gate of Phenomena Being Like Principle: This refers to the fact that all phenomenal dharmas are not different from principle, so phenomena follow principle and become perfectly pervasive, thus causing a single dust mote to pervade the entire Dharma Realm (Dharmadhātu). When the entirety of the Dharma Realm pervades all dharmas, this single dust mote, like principle, is entirely present in all dharmas. Just like a single dust mote, all phenomenal dharmas are also like this.
The Gate of Phenomena Containing the Unobstructedness of Principle and Phenomena: This refers to the fact that phenomenal dharmas are not one with principle, therefore, while maintaining their original phenomenal appearance, they can broadly accommodate. It is like a single dust mote, whose appearance is not large, yet it can accommodate the boundless Dharma Realm, because lands (Kṣetra) and other dharmas are not separate from the Dharma Realm, so they all appear simultaneously in a single dust mote. Just like a single dust mote, all dharmas are also like this. This fusion and interpenetration of principle and phenomena is neither one nor different. In total, there are four phrases: 1. One in one; 2. One in all; 3. All in one; 4. All in all. Each has its reason; think carefully.
The Gate of Unobstructed Pervasion and Localization: This refers to the fact that phenomenal dharmas are neither identical nor different from principle, therefore, this phenomenal dharma does not leave one place, yet it completely pervades the ten directions.

一切塵內。由非異即非一故，全遍十方而不動一位，即遠、即近、即遍、即住，無障、無礙。

五、廣陜無礙門，謂諸事法與理，非一即非異故，不壞一塵而能廣容十方剎海；由非異即非一故，廣容十方法界而微塵不大。是則一塵之事，即廣、即陜、即大、即小，無障、無礙。

六、遍容無礙門，謂此一塵望於一切，由普遍即是廣容故，遍在一切中時即復還攝彼一切法，全住自一中；又由廣容即是普遍故，令此一塵還即遍在自內一切差別法中。是故此一塵自遍他時，即他遍自，能容、能入同時，遍、攝無礙。思之。

七、攝入無礙門，謂彼一切望於一法，以入他即是攝他故，一切全入一中之時，即令彼一還覆在自一切之內，同時無礙。又由攝他即是入他故，一法全在一切中時，還令一切恒在一內，同時無礙。思之。

八、交涉無礙門，謂一法望一切有攝、有入，通有四句：謂一攝一切、一入一切；一切攝一、一切入一；一攝一法、一入一法；一切攝一切、一切入一切。同時交、參無礙。

九、相在無礙門，謂一切望一，亦有入、有攝，亦有四句：謂攝一入一；攝一切入一；攝一入一切；攝一切入一切。同時交、參，無障、無礙。

十、普融無礙門，謂一切及一，普皆同時，更互

【現代漢語翻譯】現代漢語譯本一切微塵之中，由於『非異』（不是不同的）即『非一』（不是相同的）的緣故，它完全遍佈十方而不會移動自身的位置，即是遠，即是近，即是普遍，即是安住，沒有阻礙，沒有障礙。

五、廣陜無礙門，指的是諸事法與理，由於『非一』即『非異』的緣故，不會損壞一粒微塵，卻能廣闊地容納十方剎土和無盡的海洋；由於『非異』即『非一』的緣故，廣闊地容納十方法界，而微塵本身不會因此變大。因此，一粒微塵的事，即是廣闊的，即是狹窄的，即是大的，即是小的，沒有阻礙，沒有障礙。

六、遍容無礙門，指的是這一粒微塵相對於一切事物，由於普遍存在即是廣闊容納的緣故，普遍存在於一切事物之中時，又會反過來攝取那一切法，完全安住在自身之中；又由於廣闊容納即是普遍存在的緣故，使得這一粒微塵又普遍存在於自身內部的一切差別法之中。因此，這一粒微塵自身遍佈于其他事物時，即是其他事物遍佈于自身，能容納、能進入同時發生，遍佈和攝取沒有阻礙。仔細思考。

七、攝入無礙門，指的是那一切事物相對於一法，因為進入其他事物即是攝取其他事物的緣故，一切事物完全進入一法之中時，又使得那一法反過來存在於自身的一切事物之內，同時沒有阻礙。又由於攝取其他事物即是進入其他事物的緣故，一法完全存在於一切事物之中時，又使得一切事物恒常存在於一法之內，同時沒有阻礙。仔細思考。

八、交涉無礙門，指的是一法相對於一切事物，有攝取、有進入，總共有四種情況：即一法攝取一切事物，一法進入一切事物；一切事物攝取一法，一切事物進入一法；一法攝取一法，一法進入一法；一切事物攝取一切事物，一切事物進入一切事物。同時交錯、參與，沒有阻礙。

九、相在無礙門，指的是一切事物相對於一法，也有進入、也有攝取，也有四種情況：即攝取一法進入一法；攝取一切事物進入一法；攝取一法進入一切事物；攝取一切事物進入一切事物。同時交錯、參與，沒有阻礙，沒有障礙。

十、普融無礙門，指的是一切事物和一法，普遍地同時存在，互相...

【English Translation】 English version Within every dust mote, because of 'non-difference' (not being different) which is 'non-oneness' (not being the same), it completely pervades the ten directions without moving a single position. It is distant, it is near, it is pervasive, it is abiding, without obstruction, without hindrance.

The Gate of Unobstructed Vastness and Narrowness refers to the fact that all phenomena and principles, because of 'non-oneness' which is 'non-difference', do not destroy a single dust mote, yet can broadly contain the ten directions of Buddha-lands and endless oceans; because of 'non-difference' which is 'non-oneness', broadly containing the ten directions of the Dharma-realm, while the dust mote itself does not become larger. Therefore, the affair of a single dust mote is vast, is narrow, is large, is small, without obstruction, without hindrance.
The Gate of Unobstructed Universal Containment refers to this single dust mote in relation to all things. Because universal existence is broad containment, when it universally exists within all things, it in turn re-collects all those dharmas, completely abiding within itself; and because broad containment is universal existence, it causes this single dust mote to universally exist within all the differentiated dharmas within itself. Therefore, when this single dust mote pervades others, it is others pervading itself, able to contain and able to enter simultaneously, pervading and collecting without obstruction. Contemplate this.
The Gate of Unobstructed Inclusion refers to all things in relation to one dharma. Because entering others is collecting others, when all things completely enter into one, it causes that one to in turn exist within all things of itself, simultaneously without obstruction. And because collecting others is entering others, when one dharma completely exists within all things, it causes all things to constantly exist within one, simultaneously without obstruction. Contemplate this.
The Gate of Unobstructed Interpenetration refers to one dharma in relation to all things, having collection and having entry, there are four possibilities in total: that one dharma collects all things, one dharma enters all things; all things collect one dharma, all things enter one dharma; one dharma collects one dharma, one dharma enters one dharma; all things collect all things, all things enter all things. Simultaneously intermingling and participating, without obstruction.
The Gate of Unobstructed Mutual Existence refers to all things in relation to one, also having entry and also having collection, also having four possibilities: that collecting one enters one; collecting all enters one; collecting one enters all; collecting all enters all. Simultaneously intermingling and participating, without obstruction, without hindrance.
The Gate of Unobstructed Universal Fusion refers to all things and one, universally existing simultaneously, mutually...

相望，一一具前兩重四句。普融無礙，準前思之。令圓明顯現，稱行境界，無障、無礙。深思之，令現在前也。

第四色、空章十門止觀者。

第一會相歸性門，于中，有二種：一、于所緣境會事歸理。二、于能緣心攝將入正也。

第二依理起事門者，亦有二種：一者、所歸理非斷空故，不礙事相宛然。二者、所入止不滯寂故，復有隨事起修妙覺觀。

第三理事無礙門者，亦有二種：一、由習前理事能通交徹，故今無礙也。二、雙現前故，遂使止觀同於一念頓照故。

第四理事雙絕門者，由事、理雙觀互相形奪故，遂使而雙俱盡，非理非事，寂然雙絕，是故令止觀雙泯，迥然無寄也。

第五心境融通門者，即彼絕理事之無礙境，與彼泯止觀之無礙心，二而不二，故不礙心境；而冥然一味，不二而二，故不壞一味，而心、境兩分也。

第六事事相在門者，由理帶諸事全遍一事，是故以即止之觀，於一事中現一切法，而心無散動。如一事，一切亦爾。

第七彼此相是門者，由諸事悉不異於理，理復不異於事，即是一切而念不亂，如一事一切亦爾。

第八即入無礙門者，由交參非一與相含非異，體無二故，是故以止觀無二之智頓現，即入二門同一法界，即心無散動

【現代漢語翻譯】現代漢語譯本：相望，一一具備前面兩重四句的含義。普遍融合而沒有阻礙，按照前面的思路來理解。使圓滿的道理明顯地顯現出來，與所修行的境界相符，沒有障礙，沒有阻礙。深入思考這些道理，使它們在眼前呈現。

第四，關於色、空章的十門止觀：

第一，會相歸性門：其中有兩種含義：一、對於所緣的境界，將事相歸於理性。二、對於能緣的心，收攝並引導進入正道。

第二，依理起事門：也有兩種含義：一、所歸依的理性不是斷滅的空，所以不妨礙事相宛然存在。二、所進入的止不滯留于寂靜，所以又有隨順事相而生起的微妙覺觀。

第三，理事無礙門：也有兩種含義：一、由於先前已經習慣了理事能夠互相通達，所以現在沒有阻礙。二、理事同時顯現，於是使得止觀在同一念頭中頓然照見。

第四，理事雙絕門：由於事和理互相觀照，互相影響，以至於事和理都消失殆盡，既不是理也不是事，寂然無聲，兩者都消失了，因此使得止觀也一同泯滅，空曠而沒有任何寄託。

第五，心境融通門：就是那超越了理事的無礙境界，與那泯滅了止觀的無礙心，二者不是二，所以不妨礙心和境；而冥然合為一體，不是一也不是二，所以不破壞一體的境界，而心和境又分為兩部分。

第六，事事相在門：由於理性帶著諸事完全遍佈於一事之中，因此用即是止的觀，在一事中顯現一切法，而心沒有散亂動搖。如同一事，一切事也是這樣。

第七，彼此相是門：由於諸事都不異於理性，理性也不異於事，這就是一切，而念頭不亂，如同一事，一切事也是這樣。

第八，即入無礙門：由於交參不是單一，以及相含不是差異，本體沒有二，因此用止觀無二的智慧頓然顯現，即刻進入二門，同一於法界，即心沒有散亂動搖。

【English Translation】 English version: Looking at each other, each fully possesses the four lines of the previous two levels. Universally harmonized without obstruction, contemplate according to the previous thought. Cause the perfect principle to manifestly appear, corresponding to the realm of practice, without hindrance, without obstruction. Deeply contemplate these principles, causing them to appear before you.

Fourth, the Ten Gates of Cessation and Contemplation in the Chapter on Form and Emptiness:

First, the Gate of Converging Phenomena to Nature: Within this, there are two meanings: 1. Regarding the object of focus, converging phenomena to principle. 2. Regarding the mind capable of focusing, gathering and guiding it into the right path.

Second, the Gate of Arising Phenomena Based on Principle: There are also two meanings: 1. The principle to which one returns is not a nihilistic emptiness, so it does not hinder the distinct existence of phenomena. 2. The cessation one enters does not stagnate in stillness, so there is also the arising of wondrous contemplation that accords with phenomena.

Third, the Gate of Non-Obstruction Between Principle and Phenomena: There are also two meanings: 1. Because one is accustomed to the mutual penetration of principle and phenomena, there is now no obstruction. 2. Because principle and phenomena appear simultaneously, cessation and contemplation are unified in a single thought of sudden illumination.

Fourth, the Gate of Mutual Annihilation of Principle and Phenomena: Because the mutual contemplation of phenomena and principle influences and diminishes each other, both phenomena and principle are exhausted, neither principle nor phenomena, silent and both annihilated. Therefore, cessation and contemplation are also extinguished together, vast and without any reliance.

Fifth, the Gate of Harmonious Interpenetration of Mind and Environment: This is the unobstructed realm that transcends principle and phenomena, and the unobstructed mind that extinguishes cessation and contemplation. The two are not two, so they do not hinder mind and environment; and they are mysteriously united as one flavor, not one and not two, so they do not destroy the state of one flavor, while mind and environment are divided into two parts.

Sixth, the Gate of Phenomena Existing in Each Other: Because principle carries all phenomena and completely pervades one phenomenon, therefore, using the contemplation that is cessation, one manifests all dharmas in one phenomenon, and the mind is without scattering or agitation. As with one phenomenon, so it is with all phenomena.

Seventh, the Gate of Mutual Identity: Because all phenomena are not different from principle, and principle is not different from phenomena, this is everything, and thoughts are not confused. As with one phenomenon, so it is with all phenomena.

Eighth, the Gate of Immediate Entry Without Obstruction: Because interpenetration is not singular and mutual containment is not different, the essence has no duality. Therefore, using the wisdom of non-duality of cessation and contemplation, one immediately enters the two gates, unified in the same Dharma Realm, and the mind is without scattering or agitation.

也。

第九帝網重現門者，由於一事中具一切，復各具一切，如是重重不可窮盡。如一事既爾，餘一切事亦然。以止觀心境不異之目頓現一切，各各重重悉無窮盡，普眼所矚，朗然現前而無分別，亦無散動也。

第十主伴圓備門者。菩薩以普門之智，頓照於此普門法界。然舉一為主，一切為伴，主伴、伴主皆悉無盡，不可稱說，菩薩三昧海門皆悉安立自在無礙，然無異念也。

第五理事圓融義者，亦有十門。

第一、理事俱融門，事虛、理實相攝、全收，融成十義。一、緣起事法，以虛空無性故，舉體全理也。二、真性理法，以真實故，不礙舉體全事也。三、由前二義不相離故，理事俱存。四、由二義相奪故，理事雙絕也。五、事全理而事不壞。六、理全事而理不失也。七、二俱存而俱不立。八、俱亡而俱不泯。九、前八相順而俱現。十、皆各相奪而不泯。並會意思之。

第二、理法隱顯門，理、性隨事，隱、顯融通，亦有十義。一、以理全事故，理隱也。二、事全理故，理顯也。三、以前二不相離故，隱顯俱立也。四、以二義相奪故，非隱顯。五、以全事而不自失故，即隱常顯也。六、以事盡而不泯他，即顯常隱也。七、此二不相離故，即俱隱俱顯也。八、相奪二亡故，俱非隱現也

【現代漢語翻譯】現代漢語譯本：

第九、帝網重現門：由於一個事物中包含一切事物，而且每一個事物又各自包含一切事物，像這樣重重疊疊，沒有窮盡。既然一個事物是這樣，其餘一切事物也是這樣。用止觀的心境不二的眼光，頓時顯現一切事物，各自重重疊疊，全都無窮無盡，普眼所照之處，明明白白地呈現在眼前而沒有分別，也沒有散亂。

第十、主伴圓備門：菩薩用普門之智慧，頓時照見這普門法界。然後舉出一個作為主，一切作為伴，主和伴、伴和主，全都無盡，不可稱說，菩薩的三昧海門全都安立，自在無礙，然而沒有其他的念頭。

第五、理事圓融義，也有十個方面。

第一、理事俱融門，事是虛幻的，理是真實的，相互攝取、完全包容，融合而成十種意義。一、緣起的事法，因為虛空沒有自性，所以整個本體都是理。二、真性的理法，因為真實，不妨礙整個本體都是事。三、由於前面兩種意義不相分離，所以理事都存在。四、由於兩種意義相互否定，所以理事都消泯。五、事完全是理，而事沒有壞滅。六、理完全是事，而理沒有喪失。七、兩者都存在，但兩者都不成立。八、兩者都消失，但兩者都沒有泯滅。九、前面八種相互順應而同時顯現。十、都各自相互否定而不泯滅。要用心體會這些意思。

第二、理法隱顯門，理和性隨著事而隱沒或顯現，融會貫通，也有十種意義。一、因為理完全是事，所以理隱沒。二、因為事完全是理，所以理顯現。三、因為前面兩種不相分離，所以隱和顯都成立。四、因為兩種意義相互否定，所以不是隱也不是顯。五、因為完全是事而不喪失自身，所以是隱常顯。六、因為事窮盡而不泯滅其他，所以是顯常隱。七、這兩種不相分離，所以是既隱又顯。八、相互否定，兩者都消失，所以既不是隱也不是顯。

【English Translation】 English version:

Ninth, the Gate of the Reappearance of Indra's Net: Because one thing contains all things, and each thing contains all things, thus layer upon layer, endlessly. Since one thing is like this, all other things are also like this. With the non-duality of the mind and realm of cessation and contemplation, all things are instantly manifested, each layer upon layer, all without end. What the all-seeing eye beholds is clearly present without distinction, and without distraction.

Tenth, the Gate of Perfect Completeness of Host and Retinue: The Bodhisattva, with the wisdom of the universal gate, instantly illuminates this Dharma realm of the universal gate. Then, taking one as the host and all as the retinue, the host and retinue, retinue and host, are all endless, beyond description. The Bodhisattva's samadhi sea gates are all established, freely unhindered, yet without different thoughts.

Fifth, the Meaning of Perfect Interfusion of Principle and Phenomena, also has ten aspects.

First, the Gate of Mutual Interfusion of Principle and Phenomena: Phenomena are illusory, principle is real, mutually embracing and completely encompassing, fusing into ten meanings. 1. The phenomena of conditioned arising, because emptiness has no self-nature, the entire substance is principle. 2. The principle of true nature, because it is real, does not hinder the entire substance from being phenomena. 3. Because the previous two meanings are inseparable, principle and phenomena both exist. 4. Because the two meanings negate each other, principle and phenomena are both extinguished. 5. Phenomena are entirely principle, but phenomena are not destroyed. 6. Principle is entirely phenomena, but principle is not lost. 7. Both exist, but neither is established. 8. Both disappear, but neither is annihilated. 9. The previous eight are mutually harmonious and appear simultaneously. 10. All mutually negate each other without being annihilated. Comprehend these meanings with your mind.

Second, the Gate of Concealment and Manifestation of Principle and Dharma: Principle and nature conceal or manifest according to phenomena, interpenetrating and harmonizing, also with ten meanings. 1. Because principle is entirely phenomena, principle is concealed. 2. Because phenomena are entirely principle, principle is manifested. 3. Because the previous two are inseparable, concealment and manifestation are both established. 4. Because the two meanings negate each other, it is neither concealment nor manifestation. 5. Because it is entirely phenomena without losing itself, it is constant manifestation in concealment. 6. Because phenomena are exhausted without annihilating others, it is constant concealment in manifestation. 7. These two are inseparable, so it is both concealed and manifested. 8. Mutually negating, both disappear, so it is neither concealment nor manifestation.

。九、由前八義同一理性不相礙故，同時俱顯也。十、同時相奪義無不盡泯，同一味亦非一也。深思可見。

又單隱、單顯各有十義。及俱存、俱泯十義，思惟可知。

第三事法存泯門，事相隨理，存亡自在，亦融成十義。一、以事全理故，事泯也。二、以理全事故，事存也。三、以前二不相離故，亦存亦泯。四、以二相奪故，非存非泯也。五、以舉體全理，事方成故，即泯而存也。六、以事舉體全成理，無不蕩盡故，即存而泯也。七、以二義相順故，即泯俱存。八、相奪故，即存、即泯俱泯也。九、以前八義同一事法，存、亡自在，無礙俱現故也。十、以同時相奪義故，無不盡圓融。迥超出情表，亦深思可見。

單存、單泯等十義，準前思之。

第四事事相在門，諸法緣起，力、用相收亦有十義。一、眾緣起法，于中若無一緣，餘一切緣全不成故，是故即一緣有力能攝一切，余並無力攝在一中，即一現多隱也。二、以多唯一故，是故即多緣有力而能收一，一緣無力攝在多中，即多現一隱也。三、由前二義不相離故，無礙俱現也。四、以各相形奪無不盡故，即非隱、非現也。五、由有力攝他時，必無力入他故，現即隱也。六、無力入他時，必有力攝他，故隱即現也。七、俱攝無不俱入，故隱

【現代漢語翻譯】現代漢語譯本：九、由於前述八種意義都基於同一理性，彼此之間沒有妨礙，所以同時顯現。十、同時相互否定，意義沒有不完全消失的，同一的意味也不是單一的。需要深入思考才能明白。

此外，單獨的隱沒、單獨的顯現各有十種意義。以及共同存在、共同泯滅的十種意義，思考後可以明白。

第三，事法存泯門，事相隨著理性，存在與消亡都是自在的，也融合成為十種意義。一、因為事相完全體現理性，所以事相泯滅。二、因為理性完全成就事相，所以事相存在。三、因為前兩種意義不相分離，所以既存在也泯滅。四、因為二者相互否定，所以既非存在也非泯滅。五、因為整體體現理性，事相才能成就，所以是泯滅而存在。六、因為事相整體成就理性，沒有不完全消盡的，所以是存在而泯滅。七、因為兩種意義相互順應，所以是泯滅而共同存在。八、相互否定，所以是存在、泯滅都共同泯滅。九、因為前述八種意義基於同一事法，存在、消亡自在，沒有阻礙地共同顯現。十、因為同時相互否定的意義，沒有不完全圓融的。遠遠超出了情感的表達，也需要深入思考才能明白。

單獨存在、單獨泯滅等十種意義，參照前面進行思考。

第四，事事相在門，諸法因緣生起，力量和作用相互收攝，也有十種意義。一、眾多因緣生起的法，其中如果缺少一個因緣，其餘一切因緣都不能完全成就，因此一個因緣有力量能夠攝取一切，其餘的都沒有力量攝取在一個之中，就是一個顯現而多個隱沒。二、因為多個唯一，因此多個因緣有力量能夠收攝一個，一個因緣沒有力量攝取在多個之中，就是多個顯現而一個隱沒。三、由於前兩種意義不相分離，所以沒有阻礙地共同顯現。四、因為各自相互否定沒有不完全消失的，所以既非隱沒也非顯現。五、因為有力量攝取其他時，必定沒有力量進入其他，所以顯現就是隱沒。六、沒有力量進入其他時，必定有力量攝取其他，所以隱沒就是顯現。七、共同攝取沒有不共同進入的，所以隱沒

【English Translation】 English version: 9. Because the preceding eight meanings are based on the same principle and do not hinder each other, they appear simultaneously. 10. Simultaneous mutual negation means that nothing is not completely extinguished, and the same flavor is not singular either. Deep contemplation is required to understand this.

Furthermore, single concealment and single manifestation each have ten meanings. And the ten meanings of co-existence and co-extinction can be understood through contemplation.

Third, the Door of Existence and Extinction of Phenomena (事法存泯門), where phenomena follow principle, and existence and extinction are free and at ease, also merges into ten meanings. 1. Because phenomena fully embody principle, phenomena are extinguished. 2. Because principle fully accomplishes phenomena, phenomena exist. 3. Because the preceding two meanings are inseparable, they both exist and are extinguished. 4. Because the two negate each other, they are neither existent nor non-existent. 5. Because the whole body embodies principle, phenomena can be accomplished, so it is extinction and existence. 6. Because the whole body of phenomena accomplishes principle, nothing is not completely exhausted, so it is existence and extinction. 7. Because the two meanings are in accordance with each other, it is extinction and co-existence. 8. Because they negate each other, existence and extinction are both co-extinguished. 9. Because the preceding eight meanings are based on the same phenomena, existence and extinction are free and unobstructed, appearing together. 10. Because of the meaning of simultaneous mutual negation, nothing is not completely and perfectly integrated. It far exceeds the expression of emotions, and deep contemplation is also required to understand this.

The ten meanings of single existence, single extinction, etc., should be contemplated in accordance with the preceding.

Fourth, the Door of Inter-relatedness of Phenomena (事事相在門), where all dharmas arise from conditions, and power and function are mutually contained, also has ten meanings. 1. Among the dharmas arising from numerous conditions, if one condition is missing, all other conditions cannot be fully accomplished. Therefore, one condition has the power to encompass everything, and the rest have no power to encompass it in one, which is one manifestation and many concealments. 2. Because many are one, many conditions have the power to encompass one, and one condition has no power to encompass it in many, which is many manifestations and one concealment. 3. Because the preceding two meanings are inseparable, they appear together without obstruction. 4. Because each negates each other without anything not completely disappearing, it is neither concealed nor manifested. 5. Because there is power to encompass others, there is certainly no power to enter others, so manifestation is concealment. 6. When there is no power to enter others, there must be power to encompass others, so concealment is manifestation. 7. Co-encompassing without co-entering, so concealment

、顯俱現也。八、俱攝俱入必不俱，故隱、顯斯絕也。九、以前八義同一緣起故，自在俱現前也。十、各相形奪超然無寄，圓融絕慮也。亦深思會意，可以準知。

又單攝、單收入等十義，準前思之。

第五一事隱現門，一事望多，有攝、有入，隱、顯自在亦有十義。一、由攝多，故一現也。二、由一入多，故一隱也。三、以攝入同時一法，故亦隱亦顯也。四、全攝相奪各盡，故非隱非現也。五、由一能攝多，方能入于多，是即現常隱也。六、由入多故，方能攝多，是即隱常現。七、由具前六，義方為一，故俱隱俱現也。八、二義同一相奪俱盡，故非隱非現也。九、合前八義同在一法，無礙頓現前。十、由前諸義各相奪盡，泯然無寄，迥超言慮，即俱泯也。並各去情，如理思之。

又如攝入具隱、顯，有此十義。當知，隱現具攝入亦有十義。準思之。

第六多事隱現門，多事望一有攝、有入，隱、顯自在亦有十義。一、由多攝一，故多顯也。二、由多入一，故多隱也。三、以顯入俱現故，亦隱亦現也。四、攝入相奪故，俱非也。五、以多能攝一方能入一，即顯常隱。六、以多能入一方能攝一，故即隱常顯也。七、以具前二義方為多故，即隱即現俱現也。八、同體二義必相奪盡，即隱顯非也。

【現代漢語翻譯】現代漢語譯本八、俱攝俱入必然不會同時發生，因此隱和顯的對立就消除了。九、因為前面八種意義都基於同一緣起，所以自在地同時顯現。十、各種現象相互影響和消減，超越了任何依賴，達到圓融無礙的境界。

也應深入思考體會，可以依此推知其他情況。

另外，關於單攝、單收入等十種意義，可以參照前面的方法進行思考。

第五，一事隱現門，從一事相對於多事的角度來看，有攝、有入，隱和顯的自在也有十種意義。一、由於一事攝持多事，所以一事顯現。二、由於一事融入多事，所以一事隱沒。三、因為攝入同時存在於一法之中，所以既隱又顯。四、完全攝持，相互消減，各自窮盡，所以既非隱也非顯。五、由於一事能夠攝持多事，才能融入多事，這就是顯現而常隱。六、由於融入多事，才能攝持多事，這就是隱沒而常現。七、由於具備了前面六種意義，才能成為一，所以既隱又顯。八、兩種意義同時相互消減，完全窮盡，所以既非隱也非顯。九、前面八種意義合在一起，存在於同一法中，無礙地同時顯現。十、由於前面各種意義相互消減窮盡，完全泯滅，超越了言語和思慮，這就是完全泯滅。都要去除主觀情感，如實地思考。

另外，如果攝入同時具備隱和顯，就有這十種意義。應當知道，隱現同時具備攝入也有十種意義。參照前面的方法思考。

第六，多事隱現門，從多事相對於一事的角度來看，有攝、有入，隱和顯的自在也有十種意義。一、由於多事攝持一事，所以多事顯現。二、由於多事融入一事，所以多事隱沒。三、因為顯現和融入同時存在，所以既隱又顯。四、攝入相互消減，所以既非隱也非顯。五、因為多事能夠攝持一事，才能融入一事，這就是顯現而常隱。六、因為多事能夠融入一事，才能攝持一事，所以這就是隱沒而常顯。七、因為具備了前面兩種意義才能成為多事，所以既隱又顯同時顯現。八、同體的兩種意義必然相互消減窮盡，所以既非隱也非顯。

【English Translation】 English version 8. Simultaneous inclusion and entry are impossible; therefore, the opposition between concealment and manifestation ceases. 9. Because the preceding eight meanings arise from the same origin, they manifest freely and simultaneously. 10. Various phenomena influence and diminish each other, transcending any dependence, reaching a state of perfect harmony and unobstructedness.

One should deeply contemplate and understand, and other situations can be inferred accordingly.

Furthermore, regarding the ten meanings of single inclusion and single entry, contemplate them by referring to the previous methods.

Fifth, the Gate of Concealment and Manifestation of One Thing: From the perspective of one thing relative to many things, there are inclusion and entry, and the freedom of concealment and manifestation also has ten meanings. 1. Because one thing includes many things, one thing manifests. 2. Because one thing enters into many things, one thing is concealed. 3. Because inclusion and entry exist simultaneously in one dharma, it is both concealed and manifested. 4. Complete inclusion, mutual diminution, and exhaustion of each, therefore it is neither concealed nor manifested. 5. Because one thing can include many things, it can enter into many things; this is manifestation that is always concealed. 6. Because it enters into many things, it can include many things; this is concealment that is always manifested. 7. Because it possesses the preceding six meanings, it can become one; therefore, it is both concealed and manifested. 8. The two meanings simultaneously diminish each other and are completely exhausted; therefore, it is neither concealed nor manifested. 9. The preceding eight meanings are combined and exist in the same dharma, manifesting simultaneously without obstruction. 10. Because the preceding meanings mutually diminish and exhaust each other, completely disappearing, transcending words and thoughts, this is complete annihilation. One must remove subjective emotions and contemplate truthfully.

Furthermore, if inclusion and entry simultaneously possess concealment and manifestation, there are these ten meanings. It should be known that concealment and manifestation simultaneously possessing inclusion and entry also have ten meanings. Contemplate by referring to the previous methods.

Sixth, the Gate of Concealment and Manifestation of Many Things: From the perspective of many things relative to one thing, there are inclusion and entry, and the freedom of concealment and manifestation also has ten meanings. 1. Because many things include one thing, many things manifest. 2. Because many things enter into one thing, many things are concealed. 3. Because manifestation and entry exist simultaneously, it is both concealed and manifested. 4. Inclusion and entry mutually diminish each other; therefore, it is neither. 5. Because many things can include one thing, they can enter into one thing; this is manifestation that is always concealed. 6. Because many things can enter into one thing, they can include one thing; therefore, this is concealment that is always manifested. 7. Because possessing the preceding two meanings can become many things, it is both concealed and manifested simultaneously. 8. The two meanings of the same entity must mutually diminish and exhaust each other; therefore, it is neither concealed nor manifested.

九、合前八義同時頓現，相現前也。十、以前法義各相形奪，泯然超絕。準前思之。

又隱、顯具攝入十義，同前思推。

第七事事相是門，緣起事法展轉相成，體互相無，彼此相是。亦有十義。一、于大緣起中，若無一緣起，非直所起不彼能起；緣體亦不成，是故一緣是能成，為有義；多緣所成無體，是空義。是即多歸於一，故一存多泯也。二、多亦為一，故多為能成，是有義；一為所成，是空義。是即一歸於多，故存一泯。三、兩門二義並不相離，故即存亡俱現。四、形奪俱盡，故即存亡俱泯也。五、一為能成，必有所成故，是則攝多同一之有，即是廢自同他之空也。六、多為能成，必有所成故，亦攝廢同前。七、一多各二，不相離故，無礙俱現也。八、攝廢同體，定不得故，即俱非也。九、一多緣起隨義成立，故則相是存、亡俱存現前。十、能所存亡空有俱盡，故泯然超絕也。深思可知。

第八一多存泯門，然一望多有攝他、廢自，相是、存泯亦有十義。一、此法有攝他同己，故自存也。二、廢己同他，故自泯也。三、收廢俱現，故亦存亦泯也。四、以二義全奪，故俱非也。五、非盡己同他，無己盡他同己，是故即泯常存也。六、反上句，故即存常泯也。七、二義不相離，故存即泯、泯即存

【現代漢語翻譯】現代漢語譯本九、合前八義同時頓現，相現前也。十、以前法義各相形奪，泯然超絕。準前思之。

又隱、顯具攝入十義，同前思推。

第七事事相是門，緣起事法展轉相成，體互相無，彼此相是。亦有十義。一、于大緣起中，若無一緣起，非直所起不彼能起；緣體亦不成，是故一緣是能成，為有義；多緣所成無體，是空義。是即多歸於一，故一存多泯也。二、多亦為一，故多為能成，是有義；一為所成，是空義。是即一歸於多，故存一泯。三、兩門二義並不相離，故即存亡俱現。四、形奪俱盡，故即存亡俱泯也。五、一為能成，必有所成故，是則攝多同一之有，即是廢自同他之空也。六、多為能成，必有所成故，亦攝廢同前。七、一多各二，不相離故，無礙俱現也。八、攝廢同體，定不得故，即俱非也。九、一多緣起隨義成立，故則相是存、亡俱存現前。十、能所存亡空有俱盡，故泯然超絕也。深思可知。

第八一多存泯門，然一望多有攝他、廢自，相是、存泯亦有十義。一、此法有攝他同己，故自存也。二、廢己同他，故自泯也。三、收廢俱現，故亦存亦泯也。四、以二義全奪，故俱非也。五、非盡己同他，無己盡他同己，是故即泯常存也。六、反上句，故即存常泯也。七、二義不相離，故存即泯、泯即存

【English Translation】 English version 9. The preceding eight meanings arise simultaneously and are mutually present. 10. The preceding meanings mutually negate each other, resulting in complete transcendence. Reflect on this in accordance with what has been said before.

Furthermore, the hidden and manifest are both included within these ten meanings. Consider and infer as before.

Seventh, the 'phenomena-phenomena inter-is' gate: conditioned phenomena arise and mutually constitute each other; their substance is mutually non-existent, and they are mutually 'is'. This also has ten meanings. 1. Within the great conditioned arising, if there is no single conditioned arising, not only can what arises not be caused by it, but the substance of the condition also cannot be established. Therefore, a single condition is the 'able to establish', which is the meaning of 'existence'; the many conditions that are established have no substance, which is the meaning of 'emptiness'. This is where the many return to the one, so the one exists while the many are extinguished. 2. The many are also the one, so the many are the 'able to establish', which is the meaning of 'existence'; the one is the 'that which is established', which is the meaning of 'emptiness'. This is where the one returns to the many, so the one is extinguished while the many exist. 3. The two meanings of the two gates are inseparable, so existence and extinction both appear simultaneously. 4. The negation and seizing are both exhausted, so existence and extinction are both completely extinguished. 5. The one as the 'able to establish' must have 'that which is established', so it encompasses the many into the oneness of existence, which is abandoning oneself to be the same as others in emptiness. 6. The many as the 'able to establish' must have 'that which is established', so it also encompasses and abandons as before. 7. The one and the many are each two, inseparable, so they appear simultaneously without obstruction. 8. Encompassing and abandoning are of the same substance, so they cannot be determined, which is 'both non-existent'. 9. The conditioned arising of one and many is established according to the meaning, so mutual 'is', existence, and extinction all exist and appear simultaneously. 10. The 'able' and 'that which is able', existence and extinction, emptiness and existence are all exhausted, so there is complete transcendence. Deep contemplation will reveal this.

Eighth, the 'one and many existence and extinction' gate: However, viewing the one in relation to the many involves encompassing others and abandoning oneself; mutual 'is', existence, and extinction also have ten meanings. 1. This dharma (法) [phenomena, law, teaching] has the encompassing of others to be the same as oneself, so oneself exists. 2. Abandoning oneself to be the same as others, so oneself is extinguished. 3. Encompassing and abandoning appear simultaneously, so it is both existence and extinction. 4. Because the two meanings completely negate each other, it is 'both non-existent'. 5. It is not completely exhausting oneself to be the same as others, nor is it having no self and exhausting others to be the same as oneself, therefore it is immediate extinction and constant existence. 6. Reversing the previous sentence, therefore it is immediate existence and constant extinction. 7. The two meanings are inseparable, so existence is extinction, and extinction is existence.

俱現也。八、相奪全盡，故存泯、泯存俱非也。

九、合前八義，一事法不相障礙，俱現前也。十、法義同體相奪俱盡，故超然絕慮也。思之可見。

第九多事存泯門，然多望一既攝他、廢自，相是、存亡亦有十義。一、以多有攝一同己，故多存也。二、以多有廢自同一，故多泯也。三、以前二義不相離，故存泯雙現。四、形奪俱盡，故雙非也。五、以非不攝一，同多無以廢，多同一是，故存即泯也。六、非不同一，無以攝一，故泯即存也。七、由存即泯，故有泯；由泯即存，故有存。二義不相離，故存泯、泯存俱現前也。八、由存無不泯，故非存；由泯無不存，故非泯。二義形奪兩亡，故俱非也。九、由八義同位相順，法體方立，是故圓通無礙，俱現前也。十、由前諸義各互相奪，定取不得，是故無不超絕。挺然無寄，唯證相應也。會意思之。

第十圓融具德門，然上法門並同大緣起無障礙，圓明自在。亦有十義。一、諸門融合圓明頓現，具足一功。二、隨舉一門，亦具一切。三、隨舉一義，亦具一切。四、隨舉一句，亦具一切。五、以此圓融俱總相，是故融攝一切。六、俱是別相，莫不皆是所攝一切。七、俱是同相，能所攝義齊均故。八、俱是異相，義各別不離故。九、俱是成相，緣起義門正

【現代漢語翻譯】現代漢語譯本：八、當相互作用完全消失時，存在和泯滅、泯滅和存在都不成立。九、綜合前八種含義，一件事物（法）不會互相妨礙，而是同時顯現。十、法和義的本體相同，相互作用完全消失，因此超越一切思慮。仔細思考就能明白。

第九，多事存泯門。然而，從多的角度看一，既包含其他，又揚棄自身，相互作用、存在和消亡也有十種含義。一、以多的存在包含一，使之與自己相同，所以說是多存。二、以多的存在揚棄自身，使之與一相同，所以說是多泯。三、由於前兩種含義不可分離，所以存在和泯滅同時顯現。四、形態和作用都消失殆盡，所以說是雙非。五、因為『非』不能包含一，如同多沒有可以揚棄的，多和一是相同的，所以說存在即是泯滅。六、『非』不同於一，無法包含一，所以說泯滅即是存在。七、由於存在即是泯滅，所以有泯滅；由於泯滅即是存在，所以有存在。這兩種含義不可分離，所以存在和泯滅、泯滅和存在同時顯現。八、由於存在沒有不泯滅的，所以說非存在；由於泯滅沒有不存在的，所以說非泯滅。這兩種含義的形態和作用都消失，所以說是俱非。九、由於八種含義在相同的位置上相互順應，法的本體才能成立，因此圓融通達沒有障礙，同時顯現。十、由於前面的各種含義各自互相作用，無法確定地取捨，因此沒有不超越的。挺拔獨立，沒有任何依賴，只有通過證悟才能相應。仔細體會其中的意思。

第十，圓融具德門。然而，前面的法門都與大緣起（Mahapratisamutpada）相同，沒有障礙，圓滿光明自在。也有十種含義。一、各種法門融合，圓滿光明頓時顯現，具備一切功德。二、隨便舉出一個法門，也具備一切法門。三、隨便舉出一個含義，也具備一切含義。四、隨便舉出一句話，也具備一切含義。五、因為這種圓融是總相，所以能夠融合攝取一切。六、一切都是別相，沒有不是被所攝的一切。七、一切都是同相，能攝和所攝的含義完全相同。八、一切都是異相，含義各自不同，但又不可分離。九、一切都是成相，緣起的含義正確。

【English Translation】 English version: 8. When the mutual interaction is completely exhausted, both existence and extinction, and extinction and existence, are not established. 9. Combining the previous eight meanings, one dharma (thing) does not obstruct each other, but appears simultaneously. 10. The essence of dharma and meaning is the same, and the mutual interaction is completely exhausted, therefore it transcends all considerations. It can be understood through careful consideration.

Ninth, the Gate of Multiple Events of Existence and Extinction. However, from the perspective of the many looking at the one, it both includes others and abandons itself. Mutual interaction, existence, and extinction also have ten meanings. 1. By the existence of the many including the one, making it the same as itself, therefore it is said to be the existence of the many. 2. By the existence of the many abandoning itself, making it the same as the one, therefore it is said to be the extinction of the many. 3. Because the previous two meanings are inseparable, existence and extinction appear simultaneously. 4. Form and function are both exhausted, therefore it is said to be both non-existent. 5. Because 'non-existence' cannot include the one, just as the many have nothing to abandon, the many and the one are the same, therefore it is said that existence is extinction. 6. 'Non-existence' is not the same as the one, and cannot include the one, therefore it is said that extinction is existence. 7. Because existence is extinction, there is extinction; because extinction is existence, there is existence. These two meanings are inseparable, therefore existence and extinction, and extinction and existence, appear simultaneously. 8. Because existence has nothing that does not extinguish, it is said to be non-existence; because extinction has nothing that does not exist, it is said to be non-extinction. The form and function of these two meanings are both lost, therefore it is said to be both non-existent. 9. Because the eight meanings correspond to each other in the same position, the essence of the dharma can be established, therefore it is perfectly integrated and unobstructed, appearing simultaneously. 10. Because the previous meanings interact with each other, and cannot be definitively chosen, therefore there is nothing that does not transcend. Standing independently, without any dependence, it can only be corresponded to through enlightenment. Carefully understand the meaning within.

Tenth, the Gate of Perfect Integration and Virtue. However, the previous dharma gates are all the same as the Great Dependent Origination (Mahapratisamutpada), without obstruction, perfectly enlightened and free. There are also ten meanings. 1. The various dharma gates are integrated, and perfect enlightenment appears suddenly, possessing all merits. 2. Pick any one dharma gate, and it also possesses all dharma gates. 3. Pick any one meaning, and it also possesses all meanings. 4. Pick any one sentence, and it also possesses all meanings. 5. Because this perfect integration is the general characteristic, it can integrate and include everything. 6. Everything is a specific characteristic, and there is nothing that is not included by everything that is included. 7. Everything is the same characteristic, and the meanings of what can be included and what is included are completely the same. 8. Everything is a different characteristic, the meanings are different from each other, but they are inseparable. 9. Everything is an accomplished characteristic, the meaning of dependent origination is correct.

立俱現故。十、俱是壞相，緣起無作同一味故。

然此具德門中，一法法爾，性具善、惡。故《經》曰：於一微塵中，各示那由他無數億諸佛于中而說法。於一微塵中，現無量佛國須彌金剛圍世間不迫作。於一微塵中，現有三惡道、天、人、阿修羅，各各受業報，如斯並是實事，非變化作，是法性實德，法爾如此也。如上之義去情，深思可知。

然此十門，同時相應為一緣起，就初門中有十義圓融，隨一各具餘一切義。如初門既爾，余理法隱顯等九門亦然，但隨門異耳，是故一一門中各有十、百、千等。思之可見。

又此上法義中，各有解、行、境。會意思之。此則略辨理、事圓融。若能熟思，便法理現前，則華嚴義旨由此少聞耳。

華嚴發菩提心章(終)

【現代漢語翻譯】現代漢語譯本：十、同時都是壞滅之相，因為緣起、無作、同一味（指諸法平等無差別）的緣故。

然而在這具足功德的法門中，一法自然而然地，其自性就具備善與惡。《經》中說：『在一微塵之中，各自示現那由他（梵語，數量單位，意為極多）無數億諸佛在其中說法。』『在一微塵之中，顯現無量佛國、須彌山（佛教宇宙觀中的中心山）、金剛圍山（圍繞須彌山的堅固山脈），整個世間都不會感到擁擠。』『在一微塵之中，現有三惡道（地獄、餓鬼、畜生）、天、人、阿修羅（一種非神非鬼的生命形態），各自承受業報。』這些都是真實的事情，不是變化出來的，這是法性真實的功德，本來就是這樣的。』以上這些道理，去除情執，深入思考就可以明白。

然而這十門，同時相應而成為一個緣起，就最初一門中就有十種意義圓融，隨便一個都具備其餘一切意義。如果最初一門是這樣，那麼其餘理法隱顯等九門也是這樣，只是隨著門的不同罷了，因此每一門中各有十、百、千等意義。思考就可以明白。

又在這些上面的法義中，各有解（理解）、行（實踐）、境（境界）。要會合意思來理解。這則是簡略地辨析了理和事的圓融。如果能夠熟練地思考，那麼法理就會顯現於眼前，那麼華嚴的義旨就可以由此略微聽聞了。

《華嚴發菩提心章》（終）

【English Translation】 English version: 10. Simultaneously, they are all aspects of destruction, because of the arising of conditions, non-action, and the same flavor (referring to the equality and non-differentiation of all dharmas).

However, within this gate of complete virtue, one dharma is naturally endowed with both good and evil. Therefore, the Sutra says: 'Within one dust mote, each reveals nayutas (Sanskrit, a unit of measurement, meaning extremely many) of countless billions of Buddhas, each expounding the Dharma within.' 'Within one dust mote, countless Buddha lands, Mount Sumeru (the central mountain in Buddhist cosmology), and the Vajra (diamond) surrounding mountains appear, without causing any crowding in the world.' 'Within one dust mote, the three evil realms (hells, hungry ghosts, animals), gods, humans, and asuras (a type of semi-divine being) exist, each receiving the retribution of their karma.' These are all real events, not transformations. This is the true virtue of Dharma-nature, which is naturally so. The meaning above can be understood by removing emotional attachments and contemplating deeply.

However, these ten gates simultaneously correspond to form a single arising of conditions. Within the first gate, there are ten meanings that are perfectly integrated, and each one possesses all the other meanings. If the first gate is like this, then the other nine gates, such as the concealment and manifestation of principle and phenomena, are also like this, but they differ according to the gate. Therefore, each gate contains ten, hundreds, thousands, etc. Consider it and you will see.

Furthermore, within these above-mentioned meanings of the Dharma, there are understanding (解, jie), practice (行, xing), and realm (境, jing). Comprehend the meaning of their convergence. This is a brief explanation of the perfect integration of principle and phenomena. If one can contemplate it thoroughly, then the principles of the Dharma will manifest before one's eyes, and one can thereby hear a little of the essence of the Avatamsaka (Huayan) teachings.

The Chapter on Arousing the Bodhi Mind in the Avatamsaka (Huayan) Sutra (End)