T45n1887A_華嚴一乘法界圖
大正藏第 45 冊 No. 1887A 華嚴一乘法界圖
No. 1887A
華嚴一乘法界圖
夫大聖善教無方。應機隨病非一。迷者字跡。不知失體。勤而歸宗末日。故依理據教。略制槃詩。冀以執名之徒。還歸無名真源。讀詩之法。宜從中法為始。繁回屈曲。乃至佛為終。隨印道讀(五十四角二百一十字)。
死 ─ 涅 ─ 槃 ─ 常 ─ 共 ─ 和 是 ─ 故 界 ─ 實 ─ 寶 ─ 殿 ─ 窮 ─ 坐
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生 意 ─ 如 ─ 出 ─ 繁 理 益 行 法 意 ─ 如 ─ 捉 ─ 巧 實
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覺 不 人 ─ 境 中 事 利 者 嚴 歸 資 ─ 糧 善 際
│ │ │ │ │ │ │ │ │ │ │ │ │ │
正
【現代漢語翻譯】 現代漢語譯本 《華嚴一乘法界圖》
夫大聖的善巧教法沒有固定的模式，而是應機施教，因病與藥各不相同。迷惑的人執著于文字的痕跡，卻不知道失去了整體。即使勤奮地想要回歸本源，也只是在末節上努力。因此，我依據義理和教義，簡略地製作了這首槃詩（一種迴文詩）。希望能夠讓那些執著于名相的人，迴歸到無名無相的真源。閱讀這首詩的方法，應該從中間的『中』字開始，繁複迴旋，直到『佛』字結束。隨著圖印的指引來誦讀（五十四角，二百一十字）。
死 — 涅槃（佛教術語，指解脫） — 槃 — 常 — 共 — 和 是 — 故 界 — 實 — 寶 — 殿 — 窮 — 坐
│ │ │ │ │ │
生 意 — 如 — 出 — 繁 理 益 行 法 意 — 如 — 捉 — 巧 實
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覺 不 人 — 境 中 事 利 者 嚴 歸 資 — 糧 善 際
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正
【English Translation】 English version The Avatamsaka One Vehicle Dharma Realm Diagram
Indeed, the great sage's skillful teachings have no fixed form, but rather respond to the occasion and adapt to the illness, with different medicines for different ailments. Those who are deluded cling to the traces of words, not knowing that they have lost the whole. Even if they diligently try to return to the source, they are only working on the details. Therefore, based on principle and doctrine, I have briefly created this Pán poem (a type of palindrome). I hope that it can allow those who cling to names and forms to return to the true source that is without name and form. The method of reading this poem should begin with the 'middle' character in the center, circling back and forth until the 'Buddha' character at the end. Read along following the guide of the diagram (fifty-four angles, two hundred and ten characters).
Death — Nirvana (Buddhist term, referring to liberation) — Pan — Constant — Common — Harmony Is — Therefore — Realm — Reality — Treasure — Palace — Exhaustive — Seat
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Birth Intention — As — Emerge — Flourishing Principle Benefit Practice Dharma Intention — As — Grasp — Skillful Reality
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Awakening Non- Person — Boundary Middle Affair Benefit One Adornment Return Resource — Provision Good Boundary
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Right
思 大 能 昧 冥 得 還 莊 家 得 以 緣 中
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便 議 賢 入 三 然 器 本 寶 隨 ─ 分 陀 無 道
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時 雨 善 海 ─ 印 無 隨 際 盡 ─ 無 ─ 尼 ─ 羅 得 床
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心 寶 佛 ─ 十 ─ 別 ─ 分 生 叵 ─ 息 ─ 忘 ─ 想 ─ 必 ─ 不 舊
│ │ │ │
發 益 ─ 生 ─ 滿 ─ 虛─空 ─ 眾 法 佛 ─ 為 ─ 名 ─ 勤 ─ 不
【現代漢語翻譯】 現代漢語譯本 思（思考） 大（偉大） 能（能力） 昧（昏昧） 冥（幽暗） 得（獲得） 還（返回） 莊（莊嚴） 家（家園） 得（獲得） 以（用） 緣（因緣） 中（之中） 便（於是） 議（商議） 賢（賢能） 入（進入） 三（三） 印（印證） 無（沒有） 隨（隨順） 際（邊際） 盡（窮盡） 無（沒有） 陀（陀羅尼） 無（沒有） 道（道路） 時（時常） 雨（下雨） 寶（寶物） 十（十方） 別（區別） 分（區分） 生（眾生） 叵（不可） 息（止息） 忘（忘記） 想（思念） 必（必定） 不（不） 舊（舊的） 心（心） 益（利益） 生（眾生） 滿（圓滿） 虛空（虛空） 眾（大眾） 法（佛法） 佛（佛） 為（爲了） 名（名聲） 勤（勤奮） 不（不）
【English Translation】 English version Thinking, Great, Ability, Ignorance, Darkness, Obtain, Return, Solemn, Home, Obtain, With, Cause, Among Then, Discuss, Virtuous, Enter, Three, Seal, Without, Follow, Boundary, Exhaust, Without, Dharani (mantra), Without, Path Often, Rain, Treasure, Ten (directions), Distinguish, Divide, Sentient beings, Impossible, Cease, Forget, Think, Certainly, Not, Old Mind, Benefit, Sentient beings, Full, Emptiness, Assembly, Dharma (Buddha's teachings), Buddha, For, Fame, Diligence, Not
─ 來
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初 ─ 成 ─ 別─隔 ─ 亂 ─ 雜 ─ 不 性 余 ─ 境 妙 ─ 不 ─ 守 ─ 自
│ │ │ │ │ │
十 ─ 方 ─ 一 ─ 切 ─ 塵 ─ 中 仍 圓 非 真 徹 無 ─ 名 性
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含 即 ─ 念 ─ 一 ─ 念 亦 即 融 知 性 極 相 無 隨
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中 是 劫 ─ 即 ─ 一 如 相 無 所 甚 ─ 深 絕 寂 緣
│ │ │ │ │ │ │ │ │ │
塵 無
【現代漢語翻譯】 現代漢語譯本 來 初 – 成 – 別–隔 – 亂 – 雜 – 不 性 余 – 境 妙 – 不 – 守 – 自 十 – 方 – 一 – 切 – 塵 – 中 仍 圓 非 真 徹 無 – 名 性 含 即 – 念 – 一 – 念 亦 即 融 知 性 極 相 無 隨 中 是 劫 – 即 – 一 如 相 無 所 甚– 深 絕 寂 緣 塵 無
【English Translation】 English version ─ Come Initially – formed – separated–isolated – chaotic – mixed – not. Nature. Remaining – realm. Wonderful – not – guarding – self. Ten – directions – one – all – dust – within. Still. Complete. Not. True. Thorough. Without – name. Nature. Containing. Immediately – thought – one – thought. Also. Immediately. Harmonious. Knowing. Nature. Utmost. Appearance. Without. Following. Within. Is. Kalpa (劫, aeon) – immediately – one. Like. Appearance. Without. Place. Extremely – profound. Absolute. Stillness. Condition. Dust. Without.
遠 ─ 量 ─ 無 ─ 是 互 二 智 ─ 證 ─ 切 ─ 一 來 成
│ │ │ │ │ │
微 量 ─ 劫 ─ 九 ─ 世 ─ 十 ─ 世 相 ─ 諸 ─ 法 ─ 不 ─ 動 ─ 本 一
│ │
一 ─ 一 ─ 即 ─ 多 ─ 切 ─ 一 ─ 即 ─ 一 ─ 一 ─ 中 ─ 多 ─ 切 ─ 一 ─ 中
將欲釋文。二門分別。一總釋印意。二別解印相。問何以故依印。答欲表釋迦如來教網所攝三種世間。從海印三昧。槃出現顯故。所謂三種世間。一器世間。二眾生世間。三智正覺世間。智正覺者。佛菩薩也。三種世間攝盡法故。不論餘者。廣義者。如華嚴經說。
第二別相門中。三門分別。一說印文相。二明字相。三釋文意。
一問。何故印文唯有一道。答。表如來一音故。所謂一善巧方便。何故多有繁回屈曲。以隨眾生機欲不同故。即是當三乘教。何故一道無有始終。顯示善巧
【現代漢語翻譯】 現代漢語譯本 遠 ─ 量 ─ 無 ─ 是 互 二 智 ─ 證 ─ 切 ─ 一 來 成 │ │ │ │ │ │ 微 量 ─ 劫（kalpa） ─ 九 ─ 世 ─ 十 ─ 世 相 ─ 諸 ─ 法（dharma） ─ 不 ─ 動 ─ 本 一 │ │ 一 ─ 一 ─ 即 ─ 多 ─ 切 ─ 一 ─ 即 ─ 一 ─ 一 ─ 中 ─ 多 ─ 切 ─ 一 ─ 中 將要解釋印文。分為兩個方面。一是總體解釋印的含義，二是分別解釋印的形象。 問：為什麼依據印文？ 答：爲了表示釋迦如來（Śākyamuni Tathāgata）的教法網路所包含的三種世間，從海印三昧（Samādhi）中顯現出來。這三種世間是：一是器世間，二是眾生世間，三是智正覺世間。智正覺指的是佛（Buddha）和菩薩（Bodhisattva）。因為這三種世間涵蓋了一切法，所以不再討論其他的。更廣泛的意義，如《華嚴經》所說。 第二，在分別解釋印相的部分，分為三個方面：一是說明印文的形象，二是說明字相，三是解釋文句的含義。 一問：為什麼印文只有一道？ 答：表示如來（Tathāgata）只有一種聲音，即一種善巧方便（Upāya）。 問：為什麼有很多繁複的迴旋和彎曲？ 答：因為要隨順眾生不同的根性和慾望，這就是適應三乘教法。 問：為什麼一道沒有始終？ 答：顯示善巧。
【English Translation】 English version Far ─ Measure ─ Without ─ Is ─ Mutual ─ Two ─ Wisdom ─ Proof ─ All ─ One ─ Come ─ Become │ │ │ │ │ │ Minute ─ Measure ─ Kalpa ─ Nine ─ World ─ Ten ─ World ─ Appearance ─ All ─ Dharma ─ Not ─ Moving ─ Root ─ One │ │ One ─ One ─ Is ─ Many ─ All ─ One ─ Is ─ One ─ One ─ In ─ Many ─ All ─ One ─ In Now intending to explain the text of the seal, there are two aspects to distinguish: first, a general explanation of the meaning of the seal; second, a separate explanation of the appearance of the seal. Question: Why rely on the seal? Answer: To represent the three realms encompassed by the teaching network of Śākyamuni Tathāgata, which appear from the Samādhi of the Ocean Seal. These three realms are: first, the realm of vessels (physical world); second, the realm of sentient beings; and third, the realm of wisdom and perfect enlightenment. 'Wisdom and perfect enlightenment' refers to Buddhas and Bodhisattvas. Because these three realms encompass all dharmas, others are not discussed. For a broader meaning, refer to the Flower Garland Sutra (Avataṃsaka Sūtra). Second, in the section separately explaining the characteristics of the seal, there are three aspects: first, explaining the appearance of the seal text; second, explaining the appearance of the characters; and third, explaining the meaning of the text. First question: Why does the seal text have only one line? Answer: It represents that the Tathāgata has only one voice, which is one skillful means (Upāya). Question: Why are there so many complex twists and turns? Answer: Because it is to accord with the different capacities and desires of sentient beings; this is to adapt to the teachings of the Three Vehicles. Question: Why does the one line have no beginning or end? Answer: To show skillful means.
無方。應稱法界。十世相應圓融滿足故。即是義當圓教。何故有四面四角。彰四攝四無量故。此義依三乘。顯一乘。印相如是。
二問。何故字中有始終耶。答。約修行方便。顯因果不同故。何故字中多屈曲。顯三乘根欲差別不同故。何故始終兩字。安置當中。表因果兩位法性家內真實德用。性在中道故。字相如是。
問。上云因果不同。一家實德。性在中道。未知所由。其義云何。答。此義其實難解。雖然。依天親論主。以六相方便。立義分齊。準義道理。隨分可解。若約十句。以辨六相。如下說。今且約印像。以明六相。示一乘三乘主伴相成現法分齊。所謂六相者。總相。別相。同相。異相。成相。壞相。總相者根本印。別相者余屈曲。別依止印。滿彼印故。同相者印故。所謂曲別而同印故。異相者增相故。所謂第一第二等曲別增安故。成相者略說故。所謂成印故。壞相者廣說故。所謂繁回屈曲。各各自本來不作故。一切緣生法。無不六相成也。所謂總相者義當圓教。別相者義當三乘教。如總相別相成相壞相等。不即不離。不一不異。常在中道。一乘三乘。亦復如是。主伴相資。不即不離。不一不異。雖利益眾生。而唯在中道。主伴相成。顯法如是。一乘別教。三乘別教。準義可解。汝所問疑。義亦
【現代漢語翻譯】 現代漢語譯本： 無方：應稱為法界（Dharmadhatu，一切法的總稱），因為十世（過去、現在、未來各有三個時段，再加上一個總括一切的時段）相應，圓融而滿足。這正是義當圓教（Perfect Teaching，佛教的最高教義）的含義。為什麼有四面四角呢？是爲了彰顯四攝（Four Embracing Dharmas，佈施、愛語、利行、同事）和四無量心（Four Immeasurables，慈、悲、喜、舍）。這個含義依據三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘），顯現一乘（One Vehicle，成佛之道）。印相就是這樣。
二問：為什麼字中有始終呢？答：這是從修行的方便來說，顯示因（Cause）和果（Effect）的不同。為什麼字中多屈曲呢？是爲了顯示三乘根性和慾望的差別不同。為什麼始終兩個字，安置在當中呢？是爲了表明因果兩位，法性（Dharmata，諸法的本性）家內真實德用，因為法性居於中道。字相就是這樣。
問：上面說因果不同，一家實德，性在中道，不知道是什麼原因，這個含義是什麼？答：這個含義其實很難理解。雖然如此，依據天親（Vasubandhu）論主，以六相（Six Aspects）的方便，建立義理的界限，按照義理的道理，可以隨分理解。如果按照十句，來辨別六相，如下面所說。現在且按照印像，來說明六相，顯示一乘三乘主伴相成，現法分齊。所謂六相是：總相（Totality Aspect）、別相（Particularity Aspect）、同相（Similarity Aspect）、異相（Difference Aspect）、成相（Formation Aspect）、壞相（Destruction Aspect）。總相是根本印。別相是其餘屈曲，別依止印，滿足那個印。同相是印，所謂曲別而同印。異相是增相，所謂第一第二等屈曲別增安。成相是略說，所謂成印。壞相是廣說，所謂繁回屈曲，各各自本來不作。一切緣生法，沒有不是六相成就的。所謂總相，義當圓教。別相，義當三乘教。如總相別相成相壞相等，不即不離，不一不異，常在中道。一乘三乘，也是這樣。主伴相資，不即不離，不一不異，雖然利益眾生，而唯在中道。主伴相成，顯法就是這樣。一乘別教，三乘別教，按照義理可以理解。你所問的疑問，義理也...
【English Translation】 English version: No direction: It should be called Dharmadhatu (the totality of all dharmas), because the ten times (three periods each of past, present, and future, plus one period encompassing all) correspond, are perfectly fused and complete. This is precisely the meaning of the Perfect Teaching (the highest Buddhist doctrine). Why are there four faces and four corners? It is to manifest the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) and the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). This meaning is based on the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), revealing the One Vehicle (the path to Buddhahood). The seal image is like this.
Second question: Why is there a beginning and an end in the character? Answer: This is from the perspective of the convenience of practice, showing the difference between cause and effect. Why are there many twists and turns in the character? It is to show the different roots and desires of the Three Vehicles. Why are the two characters 'beginning' and 'end' placed in the middle? It is to indicate that the cause and effect are both within the family of Dharmata (the nature of all dharmas), with true virtues and functions, because Dharmata resides in the Middle Way. The character image is like this.
Question: Above it says that cause and effect are different, a family of true virtues, and the nature is in the Middle Way. I don't know why, what is the meaning of this? Answer: This meaning is actually difficult to understand. However, according to Master Vasubandhu, using the convenience of the Six Aspects, establishing the boundaries of meaning, according to the principles of meaning, it can be understood accordingly. If we use ten sentences to distinguish the Six Aspects, as described below. Now, let's explain the Six Aspects according to the seal image, showing the co-arising of the One Vehicle and the Three Vehicles as principal and accompanying, and the distinctions of the present dharma. The so-called Six Aspects are: Totality Aspect, Particularity Aspect, Similarity Aspect, Difference Aspect, Formation Aspect, and Destruction Aspect. The Totality Aspect is the fundamental seal. The Particularity Aspect is the remaining twists and turns, the particular reliance on the seal, fulfilling that seal. The Similarity Aspect is the seal, so-called twists and turns but still the same seal. The Difference Aspect is the increasing aspect, so-called the first, second, etc., twists and turns with additional arrangements. The Formation Aspect is the brief explanation, so-called forming the seal. The Destruction Aspect is the detailed explanation, so-called complex twists and turns, each originally not made. All conditioned dharmas are accomplished by the Six Aspects. The so-called Totality Aspect corresponds to the Perfect Teaching. The Particularity Aspect corresponds to the Three Vehicles Teaching. Like the Totality Aspect, Particularity Aspect, Formation Aspect, Destruction Aspect, etc., not identical nor separate, not one nor different, always in the Middle Way. The One Vehicle and the Three Vehicles are also like this. Principal and accompanying support each other, not identical nor separate, not one nor different, although benefiting sentient beings, only in the Middle Way. Principal and accompanying accomplish each other, revealing the dharma like this. The Distinct Teaching of the One Vehicle and the Distinct Teaching of the Three Vehicles can be understood according to the meaning. The doubts you asked about, the meaning also...
如是。初曲如因。乃至后曲如果。如初后不同。而唯在當中。雖因果義別。而唯住自如。依三乘方便教門。故高下不同。依一乘圓教。故無有前後。所以得知。如經說。又一切菩薩不可思議諸佛法明說令入智慧地故。論曰。一切菩薩者。謂住信行地。不可思議。諸佛法者。是出世間道品。明者見智得證。說者于中分別。入者信樂得證。智慧地者。謂十地智。如本分中說。此是根本入。如經。又一切菩薩不可思議諸佛法。明說令入智慧地故。此修多羅中。說依根本入有九種入。一者攝入。聞慧中攝一切善根故。如經攝一切善根故。二者思議入。思慧於一切道品中。智方便故。如經善分別選擇一切佛法故。三者法相入。彼彼義中。無量種種智故。如經廣知諸法故。四者教化入。隨所思義。名字具足善說法故。如經善說諸法故。五者證入。於一切法平等智。見道時中。善清凈故。如經無分別智清凈不離故。菩薩教化眾生。即是自成佛法。是故利他亦名自利。六者不放逸入。于修道時中。遠離一切菩提障故。如經一切魔法不能染故。七者地地轉入。出世間道品無貪等善根凈故。如經出世間法善根清凈故。復有善根。能為出世間道品因故。八者菩薩盡入。于第十地。入一切如來秘密智故。如經得不可思議境界故。九者佛盡入。于
【現代漢語翻譯】 現代漢語譯本： 如是，最初的曲調如同原因（因），乃至最後的曲調如果實（果）。如同最初和最後不同，而只存在於中間。雖然原因和結果的意義不同，但都安住于各自的本性。依據三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的方便教門，所以有高下不同。依據一乘（Ekāyana）圓教，所以沒有先後。所以得知，如經文所說：『又一切菩薩不可思議諸佛法，明說令入智慧地故。』論中說：『一切菩薩者，謂住信行地（Śraddhācaryābhūmi）。不可思議諸佛法者，是出世間道品（Lokottara-mārga）。明者見智得證，說者于中分別，入者信樂得證。智慧地者，謂十地（Daśa-bhūmi）智，如本分中說。』這是根本入。如經文：『又一切菩薩不可思議諸佛法，明說令入智慧地故。』此修多羅（Sūtra）中，說依根本入有九種入。一者攝入，聞慧（Śruta-mati）中攝一切善根故。如經文『攝一切善根故』。二者思議入，思慧（Cintā-mati）於一切道品中，智方便故。如經文『善分別選擇一切佛法故』。三者法相入，彼彼義中，無量種種智故。如經文『廣知諸法故』。四者教化入，隨所思義，名字具足善說法故。如經文『善說諸法故』。五者證入，於一切法平等智，見道時中，善清凈故。如經文『無分別智清凈不離故』。菩薩教化眾生，即是自成佛法。是故利他亦名自利。六者不放逸入，于修道時中，遠離一切菩提障故。如經文『一切魔法不能染故』。七者地地轉入，出世間道品無貪等善根凈故。如經文『出世間法善根清凈故』。復有善根，能為出世間道品因故。八者菩薩盡入，于第十地（Daśama-bhūmi），入一切如來秘密智故。如經文『得不可思議境界故』。九者佛盡入，于……』
【English Translation】 English version: Thus it is. The initial melody is like the cause (Hetu), and even the final melody is like the result (Phala). Just as the beginning and the end are different, yet it exists only in the middle. Although the meanings of cause and effect are distinct, they abide only in their own nature. According to the expedient teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), there are differences in high and low. According to the perfect teaching of the One Vehicle (Ekāyana), there is no before or after. Therefore, it is known, as the scripture says: 'Moreover, all Bodhisattvas, with inconceivable Buddha-dharmas, are clearly taught to enter the Wisdom Ground.' The treatise says: 'All Bodhisattvas' refers to those abiding in the Faith Practice Ground (Śraddhācaryābhūmi). 'Inconceivable Buddha-dharmas' are the supramundane qualities of the path (Lokottara-mārga). 'Clear' means attaining proof through seeing wisdom; 'teaching' means distinguishing within them; 'entering' means attaining proof through faith and joy. 'Wisdom Ground' refers to the wisdom of the Ten Grounds (Daśa-bhūmi), as explained in the original section.' This is the fundamental entry. As the scripture says: 'Moreover, all Bodhisattvas, with inconceivable Buddha-dharmas, are clearly taught to enter the Wisdom Ground.' In this Sutra (Sūtra), it is said that based on the fundamental entry, there are nine kinds of entry. First, the entry of gathering, because all wholesome roots are gathered in the wisdom of hearing (Śruta-mati). As the scripture says, 'Because all wholesome roots are gathered.' Second, the entry of contemplation, because in all qualities of the path, the wisdom of thinking (Cintā-mati) is expedient. As the scripture says, 'Because of skillfully distinguishing and selecting all Buddha-dharmas.' Third, the entry of the characteristics of dharmas, because in each and every meaning, there is immeasurable and various wisdom. As the scripture says, 'Because of extensively knowing all dharmas.' Fourth, the entry of teaching and transforming, because according to the meaning contemplated, the names are complete and the Dharma is well-spoken. As the scripture says, 'Because of well-speaking all dharmas.' Fifth, the entry of realization, because in the equal wisdom of all dharmas, at the time of seeing the path, it is well-purified. As the scripture says, 'Because the non-discriminating wisdom is pure and inseparable.' When Bodhisattvas teach and transform sentient beings, they are themselves accomplishing the Buddha-dharma. Therefore, benefiting others is also called benefiting oneself. Sixth, the entry of non-negligence, because during the time of cultivating the path, one is far from all obstacles to Bodhi. As the scripture says, 'Because all demonic forces cannot taint it.' Seventh, the entry of progressing through the grounds, because the supramundane qualities of the path are purified by wholesome roots such as non-greed. As the scripture says, 'Because the wholesome roots of supramundane dharmas are pure.' Moreover, there are wholesome roots that can be the cause of the supramundane qualities of the path. Eighth, the entry of the Bodhisattva's exhaustion, because in the Tenth Ground (Daśama-bhūmi), one enters the secret wisdom of all Tathagatas. As the scripture says, 'Because one obtains an inconceivable realm.' Ninth, the entry of the Buddha's exhaustion, in...
一切智人智故。如經乃至得一切智人智境界故。是諸入為挍量智義差別。次第轉勝。非根本入。一切所說十句中。皆有六種差別相門。此言說解釋。應知除事。事者謂陰界入等。六種差相者。謂總相別相成相壞相。總相者是根本入。別相者餘九。別依止本。滿彼本故。同相者入故。異相者增相故。成相者略說故。壞相者廣說故。如世界成壞故。餘一切十句中。隨義類知。論文如是。唯是論主立宗道理。故知雖因果信解行回地佛自位不動。而無前後。何故。諸法各異。住自如故。一如多如。如如相不可得故。是故經云。問。云何深信佛法。答。一切諸法。唯佛所知。非我境界。若如是者。名為深信佛法。是其義也。
問。六相者為顯何義。答。顯緣起無分別理故。以此六相義故。當知雖一部經七處八會及品類不同。而唯在地品。所以者何。是根本攝法盡故。地品中雖十地不同。而唯在初地。何以故。不起一地。普攝一切諸地功德故。一地中雖多分不同。而唯在一念。何以故。三世九世即一念故。一切即一故。如一念。多念亦如是。一即一切。一念即多念等。反前即是。以此理故。陀羅尼法。主伴相成。隨舉一法。盡攝一切。若約會說。會會中盡攝一切。若約品說。品品盡攝一切。乃至若約文說。文文句句盡攝一切
【現代漢語翻譯】 現代漢語譯本 因為一切智人的智慧，如經典所說，乃至獲得一切智人的智慧境界，所以這些諸入（ayatana，處）在衡量智慧的意義上有所差別，次第轉勝，而非根本的諸入。一切所說的十句中，都有六種差別相的門徑。這些言語解釋，應當了解除了『事』（dharma，法）之外。『事』指的是陰（skandha，蘊）、界（dhatu，界）、入（ayatana，處）等。六種差別相指的是總相、別相、成相、壞相。總相是根本的諸入，別相是其餘九種，別相依止於根本，圓滿那個根本，所以是同相。異相是因為增相的緣故。成相是因為簡略地說，壞相是因為詳細地說，就像世界的成住壞空一樣。其餘一切十句中，隨順意義類別來了解。論文是這樣說的，唯獨是論主建立宗派的道理。因此可知，雖然因果、信解行、迴向地、佛的自位不動，但沒有前後之分。為什麼呢？因為諸法各自不同，安住于自身如如不動的狀態。一如多如，如如之相不可得。所以經典說：『問：如何深信佛法？答：一切諸法，唯有佛才能完全瞭解，不是我的境界。』如果這樣，就叫做深信佛法，就是這個意思。 問：六相（sadlakshana，六相）是爲了顯示什麼意義？答：爲了顯示緣起無分別的道理。因為這六相的意義，應當知道雖然一部經有七處八會，以及品類不同，但唯獨在於地品（bhumiprakarana，地品）。為什麼呢？因為這是根本，攝盡一切法。地品中雖然十地（dashabhumi，十地）不同，但唯獨在於初地（prathamabhumi，初地）。為什麼呢？因為不起一地，普遍攝取一切諸地的功德。一地中雖然多分不同，但唯獨在一念（ekacitta，一念）。為什麼呢？因為三世（trikala，三世）、九世（navakala，九世）即是一念的緣故。一切即是一，就像一念，多念也是這樣。一即一切，一念即多念等等，反過來也是一樣。因為這個道理，陀羅尼法（dharani，總持），主伴相互成就，隨便舉出一個法，就全部攝取一切。如果按照會來說，每個會中都全部攝取一切。如果按照品來說，每個品都全部攝取一切，乃至如果按照文來說，每個文、每個句子都全部攝取一切。
【English Translation】 English version Because of the wisdom of the Sarvajna (all-knowing one), as stated in the sutras, up to the attainment of the realm of wisdom of the Sarvajna, these ayatanas (sense bases) differ in the meaning of measuring wisdom, progressively increasing, and are not fundamental ayatanas. In all the ten sentences spoken, there are six aspects of difference. These verbal explanations should be understood as excluding 'dharma' (things). 'Dharma' refers to skandhas (aggregates), dhatus (elements), ayatanas (sense bases), etc. The six aspects of difference refer to the general aspect, the specific aspect, the aspect of accomplishment, and the aspect of destruction. The general aspect is the fundamental ayatana, the specific aspect is the remaining nine, the specific aspect relies on the fundamental, fulfilling that fundamental, so it is the same aspect. The different aspect is because of the increasing aspect. The aspect of accomplishment is because of brief speech, the aspect of destruction is because of detailed speech, just like the formation and destruction of the world. In all the remaining ten sentences, understand according to the meaning category. The treatise says so, it is solely the doctrine of establishing the sect by the author of the treatise. Therefore, it is known that although cause and effect, faith, understanding, practice, turning towards the ground, and the Buddha's own position are unmoving, there is no before and after. Why? Because all dharmas are different, abiding in their own suchness. One suchness is like many suchnesses, the characteristic of suchness is unattainable. Therefore, the sutra says: 'Question: How to deeply believe in the Buddhadharma? Answer: All dharmas are only fully known by the Buddha, not my realm.' If so, it is called deeply believing in the Buddhadharma, that is the meaning. Question: What meaning do the six sadlakshanas (characteristics) reveal? Answer: To reveal the principle of dependent origination without discrimination. Because of the meaning of these six characteristics, it should be known that although a sutra has seven locations and eight assemblies, and different categories, it is only in the bhumiprakarana (chapter on grounds). Why? Because this is the root, encompassing all dharmas. Although the ten dashabhumis (grounds) are different in the chapter on grounds, it is only in the prathamabhumi (first ground). Why? Because without arising from one ground, it universally encompasses the merits of all the grounds. Although there are many differences in one ground, it is only in one ekacitta (thought). Why? Because the trikala (three times) and navakala (nine times) are one thought. All is one, just like one thought, many thoughts are also like this. One is all, one thought is many thoughts, and so on, reversing the previous is also the same. Because of this principle, the dharani (mantra) dharma, the main and accompanying mutually accomplish each other, randomly citing one dharma, it completely encompasses everything. If speaking according to the assembly, each assembly completely encompasses everything. If speaking according to the chapter, each chapter completely encompasses everything, even if speaking according to the text, each text, each sentence completely encompasses everything.
。何以故。若無此。彼不成故。陀羅尼法法如是故如下說。
三釋文意。文有七言三十句。此中大分有三。初十八句約自利行。次四句利他行。次八句辨修行者方便及得利益。
就初門中有二。初四句現示證分。二次十四句顯緣起分。此中初二句指緣起體。二次二句約陀羅尼理用。以辨攝法分齊。三次二句即事攝法分齊。四次四句約世時示攝法分齊。五次二句約位以彰攝法分齊。六次二句總論上意。雖六門不同。而唯顯緣起陀羅尼法。初言緣起體者。即是一乘陀羅尼法。一即一切。一切即一。無障礙法法界也。今且約一門顯緣起義。所謂緣起者。大聖攝生。欲令契理舍事。凡夫見事即迷於理。聖人得理既無於事。故今舉實理。以會迷情。令諸有情。知事即無事即會理。故興此教。故地論言。自相者有三種。一者報相。名色共阿梨耶識生。如經於三界地復有牙生。所謂名色共生故。名色共生者。名色共彼生故。二者彼因相。是名色不離彼。依彼共生故。如經不離故。三者彼果次第相。從六入乃至於有。如經此名色增長已成六入聚。乃至有因緣故。有生老病死憂悲苦惱。如是眾生。生長苦聚。是中離我我所。無知無覺。如草木也。此中離我我所者。此二示現空。無知無覺者。自體無我故。草木者。示非眾生數
【現代漢語翻譯】 現代漢語譯本：為什麼呢？如果沒有這個，那個就不能成立。陀羅尼法的法則是這樣的，如下所述。
三、解釋文意。文中有七個字一句，共三十句。其中大致分為三部分。首先的十八句是關於自利修行，其次的四句是利他修行，再次的八句是辨別修行者的方便以及獲得的利益。
在第一部分中，又分為兩個小部分。首先的四句是顯示證悟的部分，其次的十四句是顯示緣起的部分。在這其中，最初的兩句是指緣起的本體，其次的兩句是關於陀羅尼的理和用，用以辨別攝法的範圍。再次的兩句是就事相來攝法的範圍。第四次的四句是關於世間時節來顯示攝法的範圍。第五次的兩句是關於修行位次來彰顯攝法的範圍。第六次的兩句是總結上面的意思。雖然有六個方面不同，但都只是爲了顯示緣起陀羅尼法。最初所說的緣起本體，就是一乘陀羅尼法。一即一切，一切即一，是無障礙的法法界。現在且就一個方面來顯示緣起的意義。所謂緣起，是大聖爲了攝受眾生，想要讓他們契合真理而捨棄事相。凡夫見到事相就迷惑于真理，聖人證得真理就沒有事相的執著。所以現在舉出真實的道理，來會合迷惑的情感，讓所有有情眾生，知道事相即是無事相，即是會合真理。所以興起這樣的教法。所以《地論》中說，自相有三種：一是報相，名色與阿梨耶識共同產生，如經中所說，在三界地中又有牙齒生長，所謂名色共同產生的原因。名色共同產生，是因為名色與阿梨耶識共同產生。二是彼因相，是名色不離開阿梨耶識，依靠阿梨耶識共同產生，如經中所說的不離開阿梨耶識的原因。三是彼果次第相，從六入到有，如經中所說，這個名色增長已經形成六入的聚集，乃至因為有的因緣，所以有生老病死憂悲苦惱。這樣的眾生，生長在痛苦的聚集之中。這裡面離開了我和我所，沒有知覺，就像草木一樣。這裡面離開了我和我所，這二者顯示空性。沒有知覺，是因為自體沒有我。草木，是顯示不是眾生之數。
【English Translation】 English version: Why is that? If there were not this, that could not be established. The Dharma of Dharani is thus, as described below.
- Explanation of the Text. The text consists of thirty sentences, each with seven characters. It can be broadly divided into three parts. The first eighteen sentences are about self-benefiting practice, the next four sentences are about benefiting others, and the last eight sentences are about distinguishing the means and benefits obtained by practitioners.
Within the first part, there are two sub-parts. The first four sentences show the part of realization, and the next fourteen sentences show the part of dependent origination (Pratītyasamutpāda). Among these, the first two sentences refer to the essence of dependent origination, and the next two sentences are about the principle and function of Dharani, used to distinguish the scope of embracing the Dharma. The next two sentences are about embracing the Dharma in terms of phenomena. The fourth set of four sentences is about showing the scope of embracing the Dharma in terms of worldly time. The fifth set of two sentences is about highlighting the scope of embracing the Dharma in terms of the stages of practice. The sixth set of two sentences summarizes the above meaning. Although there are six different aspects, they all serve to reveal the Dharma of dependent origination and Dharani. The essence of dependent origination initially mentioned is the One Vehicle (Ekāyana) Dharani Dharma. One is all, and all is one, which is the unobstructed Dharma-dhātu (法界). Now, let's illustrate the meaning of dependent origination from one aspect. So-called dependent origination is the Great Sage's way of embracing sentient beings, wanting them to align with the truth and abandon phenomena. Ordinary people become deluded by the truth when they see phenomena, while sages, having attained the truth, have no attachment to phenomena. Therefore, the true principle is now presented to reconcile with deluded emotions, allowing all sentient beings to know that phenomena are non-phenomena, which is to align with the truth. Therefore, this teaching arises. Therefore, the Dìlùn (地論, Treatise on the Stages of the Earth) says that there are three kinds of self-characteristics: first, the retribution characteristic, where name and form (nāma-rūpa) and Ālaya-consciousness (阿梨耶識) arise together, as the sutra says, 'In the three realms, teeth grow again,' which is the reason for the co-arising of name and form. The co-arising of name and form is because name and form co-arise with Ālaya-consciousness. Second, the cause characteristic, where name and form do not leave Ālaya-consciousness, relying on Ālaya-consciousness to co-arise, as the sutra says, 'the reason for not leaving Ālaya-consciousness.' Third, the characteristic of the order of results, from the six entrances (ṣaḍāyatana) to existence (bhava), as the sutra says, 'This name and form, having grown, has formed the gathering of the six entrances, and even because of the conditions of existence, there is birth, old age, sickness, death, sorrow, grief, suffering, and distress. Such sentient beings grow in the gathering of suffering. In this, there is separation from 'I' and 'mine,' without knowledge or awareness, like grass and trees.' Here, separation from 'I' and 'mine,' these two show emptiness (śūnyatā). Without knowledge or awareness, because the self-nature has no 'I'. Grass and trees show that they are not counted among sentient beings.
故。當知十二因緣等。即體自性空。依彼阿梨耶識。生梨耶微細。自體無我。生十二因緣。十二因緣示皆無我。故緣生等。無有別法。佛舉緣起觀門。以會諸法。一切無分別。即成實性故。地論言。隨順觀世諦。即入第一義諦。是其事也。此義在三乘。亦通一乘。何以故。一乘所目故。若約別教一乘。略說十門。所謂因緣有分次第故。一心所攝故。自業成故。不相舍離故。三道不斷故。觀前後際故。三苦集故。因緣生故。因緣生滅縛故。隨順有盡觀故。如是十二因緣。一乘義攝。何故十番數說。欲顯無量故。問。十番因緣。為目前后。為當一時耶。答。即前後即無前後。何以得知。門不同故即前後。六相成故即前後。其義云何。十番雖別。而同成無我。故瓔珞經十番因緣。三乘義攝。何以故。唯教差別不同。廣如地論說。如十二因緣說。余緣生諸法。準例可解。二陀羅尼法者。如下說。三即事攝法者。顯因陀及微細陀故。廣義如經。四所謂九世者。過去過去。過去現在。過去未來。現在過去。現在現在現在未來。未來過去。未來現在。未來未來世。三世相即及與相入。成其一念。總別合名故十世。一念者。約事念說也。五約位者。以六相方便。隨義訊息。即可解也。六相者。如上說。問。緣起一言中。諸法無二。即顯
了乎何須多門。答。體解即是。不須遠求。是故經言。淫惱癡性即是菩提。如是等迷極遠。是故佛教七種苦諦以外。別有菩提。三無數劫。如說修行。乃可得度。為迷之者須多門說。問。若如是者。法門無數。何故唯六門說耶。答。以六門說諸法。準例應可解故。略如是說。其實如言。六冥然無分別者。緣起法法如是故。準上可思。
二就利他行中。印者約喻得名。何者。是大海極深。明凈徹底。天帝共阿修羅斗諍時。一切兵眾。一切兵具。于中離現了了分明。如印顯文字。故名海印。能入。三昧亦復如是。窮證法性。無有源底。以究竟清凈。湛然明白。三種世間于中顯現。名曰海印。繁者熾盛義故。出者涌出無盡故。如意者從喻得名。如意寶王無心而雨寶益生。隨緣無窮。釋迦如來善巧方便。亦復如是。一音所暢。應眾生界。滅惡生善。利益眾生。隨何用處。無不如意。故名如意。
三約修行方便者。此中有二。一明修行方便。二辨得利益。初門行者。謂見聞一乘普法已去。未滿證普法已還。是此約別教一乘說也。若約方便一乘說。五乘總是入一乘攝。何以故。以一乘所流一乘所目一乘方便故。若約此義。總攝五乘。一乘修行者亦得所流所目者。約緣起道理語。方便者。約智語。何以故。進趣不住。名
【現代漢語翻譯】 現代漢語譯本： 問：了悟真理何須眾多法門？ 答：體悟理解當下即是，不必向遠處尋求。因此經書上說：『淫慾、嗔怒、愚癡的本性即是菩提。』像這樣迷惑至深，所以佛教在七種苦諦之外，另有菩提之說。需要經歷無數劫，如所說的那樣修行，才可以得度。這是為迷惑之人需要用多種法門來說明。 問：如果這樣說，法門無數，為何只用六門來說明呢？ 答：用六門來說明諸法，可以類推理解，所以簡略地這樣說。其實就像說，六根冥然沒有分別，因為緣起法本來就是如此。可以參照上面的內容思考。
二、就利他行為中，『印』是根據比喻得名。為什麼呢？因為大海極其深邃，明凈徹底，天帝和阿修羅爭鬥時，一切兵眾、一切兵器，在海中清晰地顯現出來，就像印章顯現文字一樣，所以叫做海印。能入三昧也是這樣，窮盡地證悟法性，沒有源頭和底端，以究竟的清凈，湛然明白，三種世間在其中顯現，叫做海印。『繁』是熾盛的意思，『出』是涌出無盡的意思。『如意』是從比喻得名，如意寶王無需用心就能降下寶物利益眾生，隨緣而無窮。釋迦如來善巧方便也是這樣，用一種聲音宣暢佛法，應和眾生界，滅除惡業，產生善業，利益眾生，無論用在什麼地方，都如人所愿，所以叫做如意。
三、從修行的方便來說，這裡面有兩種，一是說明修行的方便，二是辨別得到的利益。初門行者，是指見聞一乘普法之後，未完全證得普法之前。這是從別教一乘來說的。如果從方便一乘來說，五乘都包含在一乘之中。為什麼呢？因為一乘所流、一乘所指、一乘方便的緣故。如果按照這個意義，總攝五乘，一乘修行者也能得到所流所指。『所流所指』是按照緣起的道理來說，『方便』是按照智慧來說。為什麼呢？進取不停留，叫做……
【English Translation】 English version: Q: Why are so many doors needed to understand the truth? A: Understanding it directly is the key; there's no need to seek it far away. Therefore, the scriptures say, 'The nature of lust, anger, and ignorance is Bodhi.' Because such delusion is extreme, Buddhism, in addition to the Seven Noble Truths, speaks of Bodhi separately. It requires countless kalpas, practicing as taught, to be liberated. This is because those who are deluded need to be taught through many doors. Q: If that's the case, and there are countless Dharma doors, why are only six doors discussed? A: Explaining all Dharmas through six doors allows for understanding by analogy, so it's briefly explained this way. In reality, it's like saying the six senses are naturally without distinction because the law of dependent origination is inherently so. You can contemplate based on the above.
Second, regarding altruistic actions, 'seal' (印) is named after a metaphor. Why? Because the great ocean is extremely deep, clear, and thorough. When the Devas (天帝) and Asuras (阿修羅) fight, all the troops and weapons appear clearly within it, just as a seal reveals characters. Therefore, it's called the 'Ocean Seal' (海印). Entering Samadhi (三昧) is also like this, exhaustively realizing the nature of Dharma, without source or end. With ultimate purity, serene clarity, the three realms of existence manifest within it, called the 'Ocean Seal'. 'Flourishing' (繁) means vigorous, and 'emerging' (出) means endlessly welling forth. 'As-you-wish' (如意) is named after a metaphor. The As-You-Wish Jewel King (如意寶王) effortlessly rains down treasures to benefit beings, endlessly according to conditions. Shakyamuni Tathagata (釋迦如來)'s skillful means are also like this, proclaiming the Dharma with one voice, responding to the realms of sentient beings, eradicating evil, generating good, and benefiting beings. Wherever it's used, it's as one wishes, so it's called 'As-You-Wish'.
Third, regarding the convenience of practice, there are two aspects here: first, explaining the convenience of practice; second, distinguishing the benefits obtained. The practitioner of the initial door refers to those who have seen and heard the universal Dharma of the One Vehicle (一乘普法), but have not yet fully realized the universal Dharma. This is discussed from the perspective of the Distinct Teaching's One Vehicle (別教一乘). If discussed from the perspective of the Expedient One Vehicle (方便一乘), the Five Vehicles (五乘) are all included within the One Vehicle. Why? Because of the One Vehicle's outflow, the One Vehicle's aim, and the One Vehicle's expedient means. If according to this meaning, encompassing all Five Vehicles, the practitioner of the One Vehicle can also obtain the outflow and aim. 'Outflow and aim' are spoken of according to the principle of dependent origination; 'expedient means' are spoken of according to wisdom. Why? Advancing without dwelling is called...
曰方便。不迴心者。不名方便故。亦可約聖者意說。何以故。以善方便。引接眾生故。如五乘說人法因果。解理事教義等一切諸法。準例如是。
問。所謂五乘等法。為是能詮教法耶。為是所詮義耶。答。能詮所詮一切諸法。皆在言中。其義如所詮之法相皆絕。諸佛世尊。以大慈悲本願力故。諸佛家法。法如是故。施設言教。為眾生說。以是義故。教網所攝一切諸法。皆悉在言。是故經言一切諸法但有名字。即其義也。
問。證分之法。言相不及。言教之法。在於事中者。證教兩法。常在二邊過為。答。若約情說。證教兩法。常在二邊。若約理證教兩法。舊來中道。一無分別。所以得知遍計無相。依他無生。真實無性。三種自性常在中道。三法以外。更無證教。是故當知。一無分別。是故至人得此理故。名相不及。為生說故。言在事中。故經偈云。一切諸如來。無有說佛法。隨其所應化。而為演說法。即其義也。是故聖者隨遍計故建立三性。且安窮心。漸漸已后現三無性。覺悟夢人。此即聖者大善巧也。問。如攝論云。遍計所執凡夫境界。依他真實聖智境界。何故聖者隨遍計耶。答。遍計諸法。顛倒故有。是故論云。凡夫境界。畢竟空故。無所可對。是故論中非聖境界。非謂智空非聖境界。是故聖者慈悲
【現代漢語翻譯】 現代漢語譯本： 說是方便。不迴向涅槃之心的人，不能稱之為方便。也可以按照聖者的意願來解釋。為什麼呢？因為他們用巧妙的方便法門，引導接引眾生。例如五乘之說，講述人、法、因、果，解釋理、事、教、義等一切諸法。可以參照這個例子來理解。
問：所說的五乘等法，是能表達意義的教法呢？還是所要表達的義理呢？答：能表達和所表達的一切諸法，都在言語之中。其義理就像所表達的法相一樣，都是超越言語的。諸佛世尊以大慈悲的本願力，遵循諸佛的家法，法爾如是，施設言教，為眾生宣說。因為這個緣故，教網所包含的一切諸法，都包含在言語之中。所以經中說一切諸法都只是名字，就是這個意思。
問：證悟之法，言語無法觸及；言教之法，在於具體的事相之中。那麼，證悟和言教這兩種法，是否常常處於兩個極端呢？答：如果從情識的角度來說，證悟和言教這兩種法，常常處於兩個極端。如果從理性的角度來說，證悟和言教這兩種法，本來就是中道，沒有分別。所以要知道，遍計所執性（Parikalpita，虛妄分別），依他起性（Paratantra，依他而生），圓成實性（Parinispanna，真實無性）這三種自性，常常處於中道。除了這三種法之外，再沒有其他的證悟和言教。所以應當知道，本來就沒有分別。因此，達到真理的人因為證得了這個道理，所以名相無法觸及。爲了給眾生宣說，所以言語在於具體的事相之中。所以經中的偈頌說：『一切諸如來，無有說佛法，隨其所應化，而為演說法。』就是這個意思。因此，聖者隨順遍計所執性而建立三性，暫且安撫窮困的心，漸漸地再展現三無性（三自性本無自性），覺悟夢中之人。這就是聖者的大善巧方便。問：如《攝大乘論》所說，遍計所執性是凡夫的境界，依他起性和圓成實性是聖智的境界。為什麼聖者要隨順遍計所執性呢？答：遍計所執的諸法，因為顛倒而存在。所以論中說，凡夫的境界，畢竟是空，沒有什麼可以相對待的。所以論中說，非聖者的境界，不是說智慧是空，就不是聖者的境界。所以聖者慈悲。
【English Translation】 English version: It is called 'upaya' (skillful means). Those who do not turn their minds towards Nirvana cannot be called 'upaya'. It can also be explained according to the intention of the sages. Why? Because they use skillful means to guide and receive sentient beings. For example, the teaching of the Five Vehicles explains beings, Dharma, cause, and effect, and interprets all Dharmas such as principle, phenomena, teaching, and meaning. Understand it by analogy.
Question: Are the so-called Five Vehicles and other Dharmas the teaching that expresses meaning, or the meaning that is to be expressed? Answer: All Dharmas that express and are expressed are within language. Their meaning, like the characteristics of the Dharmas that are expressed, is beyond words. The Buddhas and World Honored Ones, with the power of their great compassion and original vows, follow the family Dharma of the Buddhas, which is naturally so, establish teachings, and speak for sentient beings. Because of this, all Dharmas contained within the net of teachings are contained within language. Therefore, the sutra says that all Dharmas are merely names, which is the meaning.
Question: The Dharma of realization is beyond the reach of language, and the Dharma of teaching is in phenomena. Are the two Dharmas of realization and teaching always at two extremes? Answer: If speaking from the perspective of emotions, the two Dharmas of realization and teaching are always at two extremes. If speaking from the perspective of reason, the two Dharmas of realization and teaching are originally the Middle Way, without any distinction. Therefore, know that the three natures—Parikalpita (the imagined nature), Paratantra (the dependent nature), and Parinispanna (the perfected nature)—are always in the Middle Way. Apart from these three Dharmas, there are no other realizations or teachings. Therefore, know that there is originally no distinction. Therefore, those who attain the truth, because they have realized this principle, are beyond the reach of names and forms. To speak for sentient beings, language is in phenomena. Therefore, the verse in the sutra says: 'All Thus Come Ones do not speak the Buddha Dharma, but according to what is appropriate, they expound the Dharma.' That is the meaning. Therefore, the sages establish the three natures according to Parikalpita, temporarily pacifying the distressed mind, and gradually reveal the three non-natures (the three natures are originally without inherent nature), awakening those who are dreaming. This is the great skillful means of the sages. Question: As the Mahāyānasaṃgraha says, Parikalpita is the realm of ordinary beings, and Paratantra and Parinispanna are the realm of the wisdom of sages. Why do the sages follow Parikalpita? Answer: The Dharmas of Parikalpita exist because of delusion. Therefore, the treatise says that the realm of ordinary beings is ultimately empty, and there is nothing to be compared to it. Therefore, the treatise says that the realm of non-sages is not that wisdom is empty, and therefore it is not the realm of sages. Therefore, the sages are compassionate.
方便。隨眼病故。言說空華。有何妨難。竟在於此。依他起相。從因緣生。無有自性。離二邊過。與無我同。圓成實性。平等法。圓融彼此。不可分別。舊來一味。以此義故。分別不及。是故論言聖智境界。別意如是。若約實說。三種自性皆是凡夫境界。何以故。隨性說事安立。三種自性即聖智境界。何以故。隨智顯理。非安立故。是故經中亦有處三性以外。不立三無性。亦有處三性以外。別立三無性。所以者何。隨情安立。約解門故。別立三無性。隨智顯理。約行門故。三以外不立三無性。尚二以外無有真實。何況三性以外別有三無性。所以得知無相等智現前。畢竟無法可對。唯在中道故。是故須解教立所由。
問。如上所言。證分之法。及緣起分法。有何差別。答。別不別。其義云何。證分之法約實相說。唯證所故。緣起分法為從眾緣生。無有自性。與本不異。是故不別。
問。若如是者。以自所證。為眾生說。與末不異。尋常差別耶。答。得其義若為所證在言。與末不異。言說在證。與本不異。與本不異故。用而常寂。說而不說。與末不異故。寂而常用。不說而說。不說而說故。不說即非不說。說而不說故。說即非說。說即非說故。說即不可得。不說即非不說故。不說即不可得。二俱不可得故。二
【現代漢語翻譯】 現代漢語譯本： 方便地說，因為眼病而產生的錯覺，說它是虛幻的空花，有什麼妨礙呢？實際上，它就存在於『依他起相』（dependent nature）中，從因緣而生，沒有自性，遠離二邊的過失，與『無我』（non-self）相同。『圓成實性』（perfected nature）是平等的法，圓融彼此，不可分別，自始至終都是一個味道。因為這個道理，分別心無法觸及。所以論典中說，這是聖智的境界，這是另一種解釋。如果從實相來說，三種自性（three natures）都是凡夫的境界。為什麼呢？因為隨順自性來安立事物。三種自性也就是聖智的境界。為什麼呢？因為隨順智慧來顯現真理，而不是安立事物。所以經典中也有在三種自性之外，不另外設立三種無自性（threefold absence of inherent existence）的情況，也有在三種自性之外，另外設立三種無自性的情況。這是什麼原因呢？因為隨順眾生的情執來安立，是從理解的角度來說，所以另外設立三種無自性。隨順智慧來顯現真理，是從修行的角度來說，所以在三種自性之外不另外設立三種無自性。尚且在二之外沒有真實，更何況在三種自性之外另外有三種無自性呢？所以要知道，當無相等的智慧現前時，畢竟沒有法可以相對，唯有中道。因此，必須理解教義設立的原因。
問：如上面所說，『證分』（the aspect of experiencing）之法和『緣起分』（the aspect of dependent origination）之法，有什麼差別？ 答：別與不別，是什麼意思？『證分』之法是從實相的角度來說，唯有證悟才能達到。『緣起分』之法是因為從眾多因緣而生，沒有自性，與本源沒有差異，所以沒有差別。
問：如果這樣，用自己所證悟的，為眾生解說，與最終的結果沒有差異，還是有通常的差別呢？ 答：如果能領會其中的意義，那麼所證悟的在言語中，與最終的結果沒有差異。言語在證悟中，與本源沒有差異。與本源沒有差異，所以運用而常寂靜，說而不說。與最終的結果沒有差異，所以寂靜而常用，不說而說。不說而說，所以『不說』即『非不說』。說而不說，所以『說』即『非說』。『說』即『非說』，所以『說』是不可得的。『不說』即『非不說』，所以『不說』是不可得的。二者都不可得，所以二者...
【English Translation】 English version: Conveniently speaking, because of the illusion caused by eye disease, what's the harm in saying it's an illusory empty flower? In reality, it exists in the 'Paratantra-svabhava' (依他起相, dependent nature), arising from causes and conditions, without inherent existence, free from the faults of the two extremes, and identical to 'Anatma' (無我, non-self). 'Parinispanna-svabhava' (圓成實性, perfected nature) is the equal Dharma, harmonizing each other, inseparable, and of one flavor from beginning to end. Because of this principle, discriminating mind cannot reach it. Therefore, the treatises say that this is the realm of noble wisdom; this is another explanation. If speaking from the perspective of reality, all three natures (three natures) are the realm of ordinary beings. Why? Because things are established according to their nature. The three natures are also the realm of noble wisdom. Why? Because truth is revealed according to wisdom, not by establishing things. Therefore, in the sutras, there are also cases where three non-natures (threefold absence of inherent existence) are not established outside of the three natures, and there are also cases where three non-natures are established separately outside of the three natures. What is the reason for this? Because it is established according to the emotions of sentient beings, it is from the perspective of understanding, so three non-natures are established separately. Truth is revealed according to wisdom, it is from the perspective of practice, so three non-natures are not established outside of the three natures. If there is no reality outside of the two, how much more so is it that there are three non-natures separately outside of the three natures? Therefore, it must be known that when wisdom without characteristics appears, there is ultimately no Dharma that can be opposed, only the Middle Way. Therefore, it is necessary to understand the reason for the establishment of the teachings.
Question: As mentioned above, what is the difference between the Dharma of 'Darsana-bhaga' (證分, the aspect of experiencing) and the Dharma of 'Pratitya-samutpada-bhaga' (緣起分, the aspect of dependent origination)? Answer: What is the meaning of different and not different? The Dharma of 'Darsana-bhaga' is spoken from the perspective of reality, and can only be attained through realization. The Dharma of 'Pratitya-samutpada-bhaga' is because it arises from many causes and conditions, without inherent existence, and is not different from the origin, so there is no difference.
Question: If this is the case, is there no difference between explaining what one has realized to sentient beings and the final result, or is there the usual difference? Answer: If one can grasp the meaning, then what is realized in words is no different from the final result. Words in realization are no different from the origin. Because it is no different from the origin, it is constantly tranquil in its use, speaking without speaking. Because it is no different from the final result, it is tranquil and constantly used, not speaking and speaking. Because it is not speaking and speaking, 'not speaking' is 'not not speaking'. Because it is speaking without speaking, 'speaking' is 'not speaking'. Because 'speaking' is 'not speaking', 'speaking' is unattainable. Because 'not speaking' is 'not not speaking', 'not speaking' is unattainable. Because both are unattainable, both...
俱不相妨。以是義故。說與不說。等無差別。生與不生。等無差別。動與不動。等無差別。一切差別相對法門。準例如是。故經云。有為無為一切諸法。有佛無佛性相常住。無有變異。是其義也。亦可正說法中。言說以外。更無別義。以言為義。正義法中。正義以外。更無別言。以義為言。以義為言故。言無非義。以言為義故。義無非言。義無非言故。義即非義。言無非義故。言即不言。言即非義故。二俱不可得。是故一切法。本來在中道。中道者通言非言。何以故。諸法實相。不在言中。離名性故。言說法不在真性。在機益故名無真性。離名性故名而無名。名而無名故。以名求實。實不可得。名無真性故。名而無我同故名。性不可得。以此義故。二俱不可得。唯證所知。非余境界。是故經云。一切諸法。唯佛所知。非我境界。
問。前後兩義何別。答。前義可別。以本末相即相即相融顯中道。后義以名義互為客顯無我義。所顯道理不理。能詮方便別。此即本末相資。名義互客。開道眾生。令致自無名真源。能化所化宗要在此。問。此義義當頓教宗。何故此間說。答。如上說。說與不說等無差別。何以故。總是實德故。無有妨難。且護分別故。順三乘說。蓋是智者勝妙能也。如上證分及緣起分義。當論中義大教
【現代漢語翻譯】 現代漢語譯本： 都不互相妨礙。因為這個緣故，說與不說，同樣沒有差別。生與不生，同樣沒有差別。動與不動，同樣沒有差別。一切差別相對的法門，都可依此類推。所以經上說：『有為無為一切諸法，有佛無佛，其自性與現象常住不變，沒有變異。』這就是其中的含義。也可以說，在正法之中，言說之外，沒有別的意義，以言語為意義。在正義的法中，正義之外，沒有別的言語，以意義為言語。以意義為言語的緣故，言語沒有不是意義的。以言語為意義的緣故，意義沒有不是言語的。意義沒有不是言語的緣故，意義即是非意義。言語沒有不是意義的緣故，言語即是不言語。言語即是非意義的緣故，兩者都不可得。所以一切法，本來就在中道。中道，是通達言語和非言語。為什麼呢？諸法的真實相，不在言語之中，因為遠離名相的自性。言語說法不在真性，在於應機施教，所以名為沒有真性。因為遠離名相的自性，所以名為有名而無名。有名而無名的緣故，以名相求真實，真實不可得。名相沒有真性的緣故，名相而無我，同樣名相的自性不可得。因為這個緣故，兩者都不可得，只有通過證悟才能知曉，不是其他境界所能達到的。所以經上說：『一切諸法，只有佛才能知曉，不是我的境界。』 問：前後兩種意義有什麼區別？答：前面的意義可以區分，以本末相互即是，相互融合來彰顯中道。後面的意義以名義互相作為賓客來彰顯無我之義。所彰顯的道理沒有窮盡，能詮釋的方便不同。這就是本末相互資助，名義互相作為賓客，開啟引導眾生，使他們達到自性無名的真實源頭。能教化和所教化的宗旨就在這裡。問：這個意義應當屬於頓教的宗旨，為什麼在這裡說？答：如上面所說，說與不說，同樣沒有差別。為什麼呢？總是一切真實功德的緣故，沒有妨礙和困難。暫且爲了護持分別，順應三乘而說，這大概是智者殊勝巧妙的能力。如上面的證悟部分和緣起部分的意義，應當屬於論中的意義和大教義。
【English Translation】 English version: Neither interferes with the other. For this reason, speaking and not speaking are equally without difference. Birth and non-birth are equally without difference. Movement and non-movement are equally without difference. All relative Dharma gates of difference can be inferred in the same way. Therefore, the sutra says: 'All Dharmas of conditioned and unconditioned, whether there is a Buddha or not, their nature and characteristics are constant and unchanging, without alteration.' This is the meaning. It can also be said that in the true Dharma, there is no other meaning beyond words; words are the meaning. In the Dharma of true meaning, there are no other words beyond true meaning; meaning is the word. Because meaning is the word, words are never without meaning. Because words are the meaning, meaning is never without words. Because meaning is never without words, meaning is non-meaning. Because words are never without meaning, words are non-words. Because words are non-meaning, both are unattainable. Therefore, all Dharmas are originally in the Middle Way. The Middle Way is to understand both words and non-words. Why? The true aspect of all Dharmas is not in words, because it is separate from the nature of names and forms. Explaining the Dharma through words is not in true nature, but in adapting to the audience, so it is called without true nature. Because it is separate from the nature of names and forms, it is called named but without name. Because it is named but without name, seeking reality through names and forms is unattainable. Because names and forms have no true nature, names and forms are without self, so the nature of names and forms is unattainable. For this reason, both are unattainable, and only through realization can it be known, not through other realms. Therefore, the sutra says: 'All Dharmas are only known by the Buddha, not by my realm.' Question: What is the difference between the two meanings before and after? Answer: The previous meaning can be distinguished, using the mutual identity and mutual integration of the root and branch to manifest the Middle Way. The latter meaning uses names and meanings as guests to manifest the meaning of no-self. The principles manifested are inexhaustible, and the means of expression are different. This is the mutual assistance of root and branch, and the mutual guesting of names and meanings, opening and guiding sentient beings, so that they can reach the true source of self-nature without name. The purpose of what can be taught and what is taught lies here. Question: This meaning should belong to the purpose of the sudden teaching, why is it said here? Answer: As mentioned above, speaking and not speaking are equally without difference. Why? Because it is always all true merit, there is no hindrance or difficulty. For the time being, in order to protect distinctions, it is said in accordance with the Three Vehicles, which is probably the superior and wonderful ability of the wise. Like the meaning of the above-mentioned realization part and the arising part, it should belong to the meaning in the treatise and the great teaching.
大也。背反分別。得無分別。名曰無緣。順理不住。故名善巧。如說終行得聖者意。故名為捉。如意如前。歸家者。證本性故。家者何義。陰覆義。住處義故。所謂法性真空。覺者所住。故名為宅。大悲善巧蔭覆眾生。名曰為舍。此義在三乘。一乘方究竟。何以故。應法界故。所謂法界陀羅尼家。及因陀羅家。微細家等。此是聖者所依住故。名曰為家。隨分者。未滿義故。資糧者。助菩提分故。如下經離世間品中二千答等是也。二明得益。謂陀羅尼者。總持故。如下數十錢法中說。實際者。窮法性故。中道者。融二邊故。坐床者。攝一切故。安在法界十種涅槃廣大寶床。攝一切故。名曰坐床。寶者可貴故。床者即攝攝義故。十種涅槃者。如下經離世間品說。舊來不動者。舊來佛義故。所謂十佛如華嚴經。一無著佛。安住世間。成正覺故。二愿佛。出生故。三業報佛。信故。四持佛隨順故。五化佛。永度故。六法界佛。無處不至故。七心佛。安住故。八三昧佛。無量無著故。九性佛。決定故。十如意佛。普覆故。何故十數說。欲顯多佛故。此義諸法之真源。究竟之玄宗。甚深難解。宜可深思。
問。具縛有情永斷菩薩未成福智。以何義故。舊來成佛也。答。菩薩未斷。不名成佛菩薩斷盡。福智成竟。自此已去。名
為舊來成佛。
問。斷惑云何。答。如地論說。非初非中后。前中后取故。云何斷。如虛空。如是斷故。未斷已還。不名為斷。現斷已去。名為舊來斷也。猶如覺夢睡悟不同。故建立成不成斷不斷等。其實道理諸法實相。不增不減。本來不動。是故經言。菩薩法中。不見一法減。清凈法中。不見一法增。是其事也。有人說言。如是等經文。約即理說。非即事說。若約三乘方便教門。合有此義。若依一乘如實教門。不盡其理。理事冥然。一無分別。體用圓融。常在中道。自事以外。何處得理。
問。三乘教中。亦有寂而常用。用而常寂。如是等義。何故上言偏即理門。不即事中不自在也。答。理事相即故。有如是義。非謂事事相即。何以故。三乘教中。欲治分別病。會事入理為宗故。若依別教一乘。理理相即。亦得事事相即。亦得理事相即。亦得各各不相即。亦得相即。何以故。中即不同故。亦有具足理因陀羅尼。及事因陀羅尼等法門故。十佛普賢法界宅中。有如是等無障礙法界法門。極自在故。其餘逆順主半相成等法門。準例相攝。隨義訊息。若欲觀緣起實相陀羅尼法者。先應覺數十錢法。所謂一錢乃至十錢。所以說十者。欲顯無量故。此中有二。一者。一即十。十中一。二者。一即十。十即一。初門中
【現代漢語翻譯】 現代漢語譯本 爲了舊時成就佛果。
問：如何斷除迷惑？答：如《地論》所說：『非初非中后，前中后取故。』如何斷除？如虛空一般。如此斷除。未斷除又返回，不稱為斷除。現在斷除並已過去，名為舊時斷除。』猶如覺醒、夢境、睡眠、醒悟不同。所以建立成不成、斷不斷等說法。其實道理，諸法實相，不增不減，本來不動。所以經中說：『菩薩法中，不見一法減；清凈法中，不見一法增。』就是這個道理。有人說：『這些經文，是就理體而言，不是就事相而言。』如果就三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）方便教門來說，或許有這個意思。如果依一乘（Ekayana）如實教門來說，不能完全表達這個道理。理事冥然，一無分別。體用圓融，常在中道。自身的事相之外，哪裡能得到理體呢？
問：三乘教義中，也有寂靜而常用，用而常寂靜等義理，為什麼上面說只是偏於理門，在事相中不自在呢？答：因為理事相互即是，所以有這樣的義理，不是說事事物物相互即是。為什麼呢？因為三乘教義中，想要治療分別的毛病，以會合事相進入理體為宗旨。如果依別教一乘（Ekayana），理理相互即是，也可以事事相互即是，也可以理事相互即是，也可以各各不相互即是，也可以相互即是。為什麼呢？因為中道的即是不同。也有具足理因陀羅尼（hetu-dharani）以及事因陀羅尼（artha-dharani）等法門。十佛（Ten Buddhas）普賢（Samantabhadra）法界宅中，有這樣等無障礙法界法門，極其自在。其餘逆順、主伴相成等法門，按照例子相互攝取，隨著義理訊息。如果想要觀察緣起實相陀羅尼法，首先應該覺悟數十錢法，所謂一錢乃至十錢。之所以說十，是想要顯示無量。這其中有二：一者，一即是十，十中有一；二者，一即是十，十即是一。初門中
【English Translation】 English version To become a Buddha from the old.
Question: How to sever delusions? Answer: As the Dasabhumika Sutra says, 'Not at the beginning, not in the middle, not at the end; taking before, in the middle, and after.' How to sever? Like empty space. Severing in this way. Not severed and returning is not called severance. Severing now and having passed is called old severance. It is like awakening, dreams, sleep, and enlightenment being different. Therefore, establishing becoming or not becoming, severing or not severing, and so on. In truth, the principle, the true nature of all dharmas (phenomena), neither increases nor decreases, is originally unmoving. Therefore, the sutra says, 'In the Dharma of Bodhisattvas (Bodhisattva), one does not see a single dharma decrease; in the pure Dharma, one does not see a single dharma increase.' This is the principle. Some say, 'These sutra passages are about the principle, not about the phenomena.' If according to the expedient teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), perhaps there is this meaning. If according to the true teachings of the One Vehicle (Ekayana), it cannot fully express this principle. Principle and phenomena are in perfect harmony, without any distinction. Essence and function are perfectly integrated, always in the Middle Way. Where can one obtain the principle outside of one's own phenomena?
Question: In the teachings of the Three Vehicles, there are also meanings such as stillness and constant use, use and constant stillness. Why did you say above that it is only biased towards the principle, and not free in phenomena? Answer: Because principle and phenomena are mutually identical, there is such a meaning. It is not that all phenomena are mutually identical. Why? Because in the teachings of the Three Vehicles, wanting to cure the disease of discrimination, the purpose is to unite phenomena and enter principle. If according to the distinct teaching of the One Vehicle (Ekayana), principle and principle are mutually identical, phenomena and phenomena can also be mutually identical, principle and phenomena can also be mutually identical, each can also not be mutually identical, and they can also be mutually identical. Why? Because the Middle Way's identity is different. There are also Dharma gates such as the hetu-dharani (理因陀羅尼, principle cause dharani) and the artha-dharani (事因陀羅尼, phenomena cause dharani). In the Dharma Realm dwelling of the Ten Buddhas (Ten Buddhas) and Samantabhadra (普賢), there are such unobstructed Dharma Realm Dharma gates, extremely free. The remaining reverse and sequential, principal and auxiliary mutually accomplishing Dharma gates, follow the examples to mutually encompass, according to the meaning. If you want to observe the pratītyasamutpāda (緣起, dependent origination) true nature dharani Dharma, you should first awaken to the Dharma of dozens of coins, so-called one coin to ten coins. The reason for saying ten is to show the immeasurable. There are two aspects to this: first, one is ten, and there is one in ten; second, one is ten, and ten is one. In the first gate
有二。一者向上來。二者向下去。言向上來中。有十門不同。一者一。何以故。緣成故。即是本數。乃至十者一中十。何以故。若無一十即不成。仍十非一故。余門亦如是。準例可知。言向下去中。亦有十門。一者十。何以故。緣成故。乃至十者十中一。何以故。若無十。一即不成。仍一非十故。余亦如是。生變如是。勘當即知。一一錢中。具足十門。如本末兩錢中具足十門。餘八錢中。準例可解。
問。現言一者。何得一中名為十也。答。大緣起陀羅尼法若無一。一切即不成。定知如是其相。如所言一者。非自性一緣成故一。乃至十者。非自性十。緣成故十。一切緣生法。無有一法定相有性。無自性故即不自在者。即生不生生。不生生者。即是不住義。不住義者。即是中道。道義者。即通生不生。故龍樹云。因緣所生法。我說即是空。亦說為是假名。亦是中道義。即其義也。中道義者。是無分別義。無分別法不守自性故。隨緣無盡。亦是不住。是故當知。一中十。十中一。相容無礙。仍不相是。現一門中具足十門。故明中智。一門中有無盡義。如一門。余亦如是。
問。一門中攝十盡不。答。盡不盡。所以者何。須盡即盡。須不盡即不盡故。其義云何。以一事辨一多故即盡。以異事辨一多故即不盡。文
一事中一多義不相是。即是多一。事故即多。是一四句。護過失非。離德準之可解。異事亦準同。
問。須何義。答。須者緣成義。何以故。因緣法一不差故。別別諸事門中。準例如是。緣起妙理。應如是可知故。第一門訖。
第二門。此中二門。一者向上去之。二者向下來。初門中十門不同。一者一。何以故。緣成故。乃至十者一即十。何以故。若無一。十即不成故。緣成故。第二門中亦有十門。一者十。何以故。緣成故。乃至十者。十即一。若無十。一即不成故。餘者準例。以此義故。當知一一錢中。具足十門。
問。如上多門一時俱圓耶。前後不同耶。答。即圓即前後不同。何故如是。須圓即圓。須前後即前後。何以故。法性家內德用。自在無障礙故。由緣成故。皆得如是問。如上所說來去義。其相云何。答。自位不動。而恒來去。何以故。來去者隨緣義。即是因緣義。不動者向本義。即是緣起義。
問。因緣與緣起何別。答。亦別亦同。所謂別義者。因緣者隨隨俗義別。即是因緣相望。顯無自性義。正俗諦體也。緣起者隨性無分別。即是相即相融。顯平等義。正隨第一義體也。俗諦無自性故。順第一義。是故經云。隨順觀世諦。即入第一義諦。即其也。別義如是。同義如前龍樹釋。
【現代漢語翻譯】 現代漢語譯本 一件事中包含多種意義，這些意義並非互不相干。實際上，多種意義即是一個整體。因此，即是多種意義，也是一個整體，這是四句的表達方式。維護（這種觀點）是爲了避免過失，離開這種原則就無法理解。不同的事物也可以參照這個原則來理解。
問：『須』是什麼意思？答：『須』是因緣成就的意思。為什麼這麼說呢？因為因緣法一絲一毫都不會有差錯。在各個不同的事物中，可以參照這個例子來理解。緣起的微妙道理，應該這樣來理解。第一門結束。
第二門：這裡有兩門，一是向上，二是向下。第一門中有十種不同的情況。第一種情況是『一』。為什麼呢？因為因緣成就。乃至第十種情況是『一』即是『十』。為什麼呢？如果沒有『一』，『十』就無法成立。因為因緣成就。第二門中也有十種情況。第一種情況是『十』。為什麼呢？因為因緣成就。乃至第十種情況是『十』即是『一』。如果沒有『十』，『一』就無法成立。其餘的情況可以參照這個例子來理解。因為這個道理，應當知道每一枚錢幣中，都具備這十種情況。
問：如上面所說的多種情況，是同時圓滿具備呢？還是有先後順序的不同呢？答：既是圓滿具備，又有先後順序的不同。為什麼會這樣呢？需要圓滿的時候就圓滿，需要有先後順序的時候就有先後順序。為什麼呢？因為法性（Dharmata）之家內的德用，是自在無礙的。由於因緣成就，所以都能這樣。問：如上面所說的來去之義，它的相狀是怎樣的？答：自身的位置不動，而恒常來去。為什麼呢？來去是隨順因緣的意義，也就是因緣的意義。不動是趨向根本的意義，也就是緣起的意義。
問：因緣（Hetu-pratyaya）和緣起（Pratītyasamutpāda）有什麼區別？答：既有區別，也有相同之處。所謂區別在於：因緣是隨順世俗意義的區別，也就是因緣相互觀待，顯示沒有自性的意義，是真正的俗諦（Saṃvṛti-satya）的本體。緣起是隨順自性而沒有分別，也就是相互即入、相互融合，顯示平等的意義，是真正的第一義諦（Paramārtha-satya）的本體。俗諦因為沒有自性，所以順應第一義諦。因此經中說：『隨順觀察世諦，就進入第一義諦』，就是這個意思。區別的意義是這樣。相同的意義如前面龍樹（Nāgārjuna）的解釋。
【English Translation】 English version One affair contains multiple meanings, and these meanings are not mutually exclusive. In fact, the multiple meanings are one whole. Therefore, it is both multiple meanings and one whole; this is the expression of the fourfold negation. Upholding (this view) is to avoid faults; without this principle, it cannot be understood. Different things can also be understood by referring to this principle.
Question: What does 'must' mean? Answer: 'Must' means the accomplishment of conditions. Why is this so? Because the law of conditions is without any error. In the various different things, one can understand by referring to this example. The subtle principle of dependent origination should be understood in this way. The first gate is completed.
Second gate: Here there are two gates, one upward and one downward. In the first gate, there are ten different situations. The first situation is 'one'. Why? Because of the accomplishment of conditions. And so on, the tenth situation is 'one' is 'ten'. Why? If there is no 'one', 'ten' cannot be established. Because of the accomplishment of conditions. In the second gate, there are also ten situations. The first situation is 'ten'. Why? Because of the accomplishment of conditions. And so on, the tenth situation is 'ten' is 'one'. If there is no 'ten', 'one' cannot be established. The remaining situations can be understood by referring to this example. Because of this principle, one should know that each coin fully possesses these ten situations.
Question: Are the multiple situations mentioned above simultaneously and completely present, or are there differences in order? Answer: They are both completely present and have differences in order. Why is this so? When completeness is needed, it is complete; when order is needed, there is order. Why? Because the virtues and functions within the family of Dharmata (法性, the nature of reality) are free and unobstructed. Because of the accomplishment of conditions, all can be like this. Question: What is the appearance of the meaning of coming and going as mentioned above? Answer: One's own position does not move, but constantly comes and goes. Why? Coming and going is the meaning of following conditions, which is the meaning of conditions. Not moving is the meaning of tending towards the root, which is the meaning of dependent origination.
Question: What is the difference between Hetu-pratyaya (因緣, condition) and Pratītyasamutpāda (緣起, dependent origination)? Answer: There are both differences and similarities. The so-called difference lies in: Hetu-pratyaya is the difference of following conventional meaning, which is the mutual dependence of conditions, revealing the meaning of no self-nature, and is the true essence of Saṃvṛti-satya (俗諦, conventional truth). Pratītyasamutpāda is following nature without discrimination, which is mutual inclusion and mutual fusion, revealing the meaning of equality, and is the true essence of Paramārtha-satya (第一義諦, ultimate truth). Because Saṃvṛti-satya has no self-nature, it conforms to Paramārtha-satya. Therefore, the sutra says: 'Following the observation of conventional truth, one enters the ultimate truth,' which is this meaning. The meaning of difference is like this. The meaning of similarity is as explained by Nāgārjuna (龍樹) earlier.
就一一錢中。于同時具足等一門。以迴轉者。準之可解。十門如上說。如錢中第一。乃至第十不同。而相即相入無礙相。雖因果理事人法解行教義主伴等眾多門別。而隨說一門。盡攝一切。余義準之。上來數錢法者。且依遍計事錢。顯示依他因緣緣起錢也。亦可依指示顯生一切諸法。終不可得。執遍計物。迷緣起法。顯法逗留全別。經云。初發心菩薩一念功德不可盡者。如第一錢。何以故。約一門顯無盡故。何況無量無邊諸地功德者。如第二錢已去。何以故。約異門說故。初發心時便成正覺者。如一錢即十故。何以故。約行體說故。
問。初發心菩薩者。信地菩薩。即是弟子位。成正覺者佛地。即是大師位。高下不同。位地今一別。何以故。同處並頭腳耶。答。三乘方便法。與圓教一乘法。法用逗留。各別不得雜用。其其義云何。三乘法頭腳各別何耶兒子年月不同。何故如是。約相說故。生信心故。圓教一乘法者。頭腳總一。阿耶兒子年月皆同總。何以故。由緣成故。約道理說故。
問。一者何義。答。一者一無分別義。又問。同者何義。答。同者同不住義。無分別不住故。始終同處。師弟子並頭。
問。同處並頭者何義。答。同處並頭者。不相知義。何以故。無分別故。又問。無分別者何義。答
【現代漢語翻譯】 現代漢語譯本：關於一一錢中的道理，對於同時具足等一門，以迴轉的方式理解，可以參照解釋。十門如前面所說。就像錢中的第一枚，乃至第十枚不同，但它們之間相互即是、相互進入，沒有障礙。雖然因為因果、理事、人法、解行、教義、主伴等眾多門類的區別，但隨便說出一門，就完全涵蓋一切。其餘的道理可以參照理解。上面所說的數錢的方法，暫且依據遍計所執的事錢，來顯示依他起因緣緣起的錢。也可以依據指示來顯現一切諸法，最終不可得。執著于遍計所執的物體，就會迷惑于緣起法。顯現的法和逗留之處完全不同。《經》中說，初發心的菩薩一念的功德不可窮盡，就像第一枚錢。為什麼呢？因為從一門來顯示無盡的緣故。何況無量無邊的諸地功德呢？就像第二枚錢開始的那些。為什麼呢？因為從不同的門來說的緣故。初發心時便成就正覺，就像一枚錢就是十枚錢一樣。為什麼呢？因為從行體的角度來說的緣故。 問：初發心的菩薩，是信地菩薩，也就是弟子位；成就正覺的是佛地，也就是大師位。高下不同，位地現在有區別，為什麼呢？為什麼會同處並頭呢？答：三乘的方便法，和圓教一乘法，法的作用和逗留之處，各有區別，不能混用。其中的道理是什麼呢？三乘法頭腳各有區別，就像兒子出生的年月不同，為什麼會這樣呢？因為是從相上來說的緣故，爲了生起信心。圓教一乘法，頭腳總是一體。阿耶（Aya，可能指某種稱謂或狀態）兒子年月都相同，總是一體。為什麼呢？因為由緣成就的緣故，是從道理上來說的緣故。 問：一是什麼意思？答：一是沒有分別的意思。又問：同是什麼意思？答：同是沒有住著的意思。因為沒有分別，沒有住著，所以始終同處，師父和弟子並頭。 問：同處並頭是什麼意思？答：同處並頭是不相知的意思。為什麼呢？因為沒有分別的緣故。又問：沒有分別是什麼意思？答：
【English Translation】 English version: Regarding the principle of 'one-by-one coins,' with respect to the 'simultaneous completeness' and other aspects, understanding it through the method of 'turning around' can be referred to for explanation. The ten aspects are as described above. Just like the first coin among the coins, and even the tenth coin are different, but they are mutually identical and interpenetrating without obstruction. Although there are distinctions due to the numerous categories of cause and effect, principle and phenomena, person and dharma, understanding and practice, doctrine and meaning, host and companion, etc., merely speaking of one category completely encompasses everything. The remaining principles can be understood by analogy. The method of counting coins mentioned above is temporarily based on the 'pervasively conceived' (parikalpita) coins to reveal the 'other-dependent' (paratantra) coins arising from conditions. It can also be based on indication to manifest all dharmas, which are ultimately unattainable. Clinging to the 'pervasively conceived' objects will lead to confusion about the 'dependent arising' (pratītyasamutpāda) dharmas. The manifested dharma and the place of dwelling are completely different. The Sutra says that the merit of a Bodhisattva who has just generated the aspiration for enlightenment in a single thought is inexhaustible, just like the first coin. Why? Because it reveals the inexhaustible from one aspect. What about the merits of the immeasurable and boundless grounds? Like those from the second coin onwards. Why? Because they are spoken of from different aspects. Attaining perfect enlightenment at the time of initial aspiration is like one coin being ten coins. Why? Because it is spoken of from the perspective of the essence of practice. Question: A Bodhisattva who has just generated the aspiration for enlightenment is a Bodhisattva of the stage of faith, which is the position of a disciple; one who attains perfect enlightenment is the Buddha stage, which is the position of a master. The high and low are different, and the positions are now distinct. Why? Why are they in the same place and side-by-side? Answer: The expedient methods of the Three Vehicles and the perfect teaching of the One Vehicle have different functions and dwelling places, and cannot be mixed. What is the reason for this? The Three Vehicle dharmas have distinct heads and feet, just like sons born in different years. Why is it like this? Because it is spoken of from the perspective of characteristics, in order to generate faith. The perfect teaching of the One Vehicle has the head and feet as a whole. Aya (Aya, possibly referring to a certain title or state), sons, and years are all the same, as a whole. Why? Because it is accomplished by conditions, and it is spoken of from the perspective of principle. Question: What is the meaning of 'one'? Answer: 'One' means without distinction. Question: What is the meaning of 'same'? Answer: 'Same' means without abiding. Because there is no distinction and no abiding, they are always in the same place, the teacher and disciple side-by-side. Question: What is the meaning of 'same place and side-by-side'? Answer: 'Same place and side-by-side' means not knowing each other. Why? Because there is no distinction. Question: What is the meaning of 'no distinction'? Answer:
。無分別者。緣生義。即是始終等是無二別。何故如是。一切緣生法無有作者。無有成者。無有知者。寂用一相。高下一味。猶如虛空。諸法法爾。舊來如是。是故經云。觀一切法無生無滅。因緣而有。如是等文即其義也。
問。所以得知信位菩薩。乃至佛同處並頭。如下經云。初發心時。便成正覺。亦如地論釋。信地菩薩乃至佛。六相成故。明知有如是義。六相如上。此語欲入法性家要門。開陀羅尼藏。好[廿/(戊@((甬-用)/皿))][匙-匕+我]故。上來所明者。唯顯示一乘陀羅尼大緣起法。亦可論一乘無礙。辨大體。非三乘分齊。
問。初教已去。一切諸法。即空即如。一無分別。何故上言頭腳各別耶。答。非無此義。未滿故。從下為言。
問。所以得知自三乘以外。別有圓教一乘分齊。如下經言。一切世界群生類。鮮有欲求聲聞道。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信是法甚為難。若眾生下劣。其心厭沒者。示以聲聞道。令出於眾苦。若復有眾生。諸根小明利。樂於因緣法。為說辟支佛。若有根明利。有大慈悲心。余益於眾生。為說菩薩道。若有無上心。決定樂大事。為示于佛身。說無盡佛法。聖言如常明珠。不須驚怪。
問。一乘三乘分齊別義。
【現代漢語翻譯】 無分別的意義在於，緣起之法，從始至終都是平等無二的。為什麼會這樣呢？因為一切由因緣而生的法，都沒有作者、沒有成就者、沒有知覺者，只有寂靜的作用和統一的體相，如同虛空一般。一切法的本性本來就是如此。所以經中說：『觀察一切法，無生無滅，因緣而有。』等等經文就是這個意思。
問：如何得知信位的菩薩，乃至佛，都是同等並列的呢？如下經所說：『初發心時，便成正覺。』也如《地論》所解釋的，信地菩薩乃至佛，都具備六相成就的緣故，明確知道有這樣的意義。六相如前所述。這些話是進入法性之家的重要門徑，開啟陀羅尼藏的鑰匙。以上所說明的，只是爲了顯示一乘陀羅尼的大緣起法，也可以論述一乘的無礙，辨明大體，不是三乘所能達到的境界。
問：從最初的教法開始，一切諸法，即是空，即是如，沒有分別。為什麼上面說頭和腳各有區別呢？答：並非沒有這個意義，只是因為還沒有圓滿，所以從較低的層次來說。
問：如何得知在三乘之外，另有圓教一乘的境界呢？如下經所說：『一切世界群生類，鮮有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有，求大乘者猶為易，能信是法甚為難。若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根小明利，樂於因緣法，為說辟支佛。若有根明利，有大慈悲心，余益於眾生，為說菩薩道。若有無上心，決定樂大事，為示于佛身，說無盡佛法。』聖人的言語如同明珠一樣光明，不必驚奇。
問：一乘和三乘的境界有什麼區別？
【English Translation】 The meaning of 'no differentiation' is that the Dharma arising from conditions is equal and non-dual from beginning to end. Why is this so? Because all Dharmas arising from conditions have no creator, no accomplisher, no knower, only the tranquil function and unified essence, like empty space. The nature of all Dharmas is inherently so. Therefore, the sutra says: 'Observe all Dharmas, without arising and without ceasing, arising from conditions.' Such sutra passages convey this meaning.
Question: How do we know that Bodhisattvas of the Faith Stage, and even Buddhas, are equal and aligned? As the sutra says: 'At the moment of initial aspiration, one attains perfect enlightenment.' Also, as explained in the Dashabhumika Sutra (Dilun), Bodhisattvas of the Faith Stage and even Buddhas possess the six aspects of accomplishment, clearly indicating this meaning. The six aspects are as previously mentioned. These words are an important gateway to entering the family of Dharma-nature, the key to unlocking the Dharani treasury. What has been explained above is only to reveal the Great Dependent Origination Dharma of the One Vehicle Dharani, and can also discuss the unobstructedness of the One Vehicle, clarifying the overall essence, which is not the realm attainable by the Three Vehicles.
Question: From the initial teachings onwards, all Dharmas are emptiness and Suchness, without any differentiation. Why did you say earlier that the head and feet are distinct? Answer: It is not that this meaning is absent, but because it is not yet complete, it is spoken from a lower level.
Question: How do we know that beyond the Three Vehicles, there is a separate realm of the Perfect Teaching One Vehicle? As the sutra says: 'In all worlds, among all sentient beings, few desire to seek the path of Shravakas (hearers), even fewer seek the path of Pratyekabuddhas (solitary realizers), and it is very rare to seek the Great Vehicle. Seeking the Great Vehicle is still easier than believing in this Dharma. If sentient beings are inferior and their minds are immersed in aversion, show them the path of Shravakas, leading them out of all suffering. If there are sentient beings whose faculties are slightly bright and sharp, and who delight in the Dharma of conditions, explain to them the Pratyekabuddha path. If there are those whose roots are bright and sharp, who have great compassion, and who benefit other sentient beings, explain to them the Bodhisattva path. If there are those with supreme minds, who are determined to delight in great matters, show them the body of the Buddha and explain the endless Buddha Dharma.' The words of the sages are as bright as pearls, there is no need to be surprised.
Question: What is the difference between the realms of the One Vehicle and the Three Vehicles?
因何得知。答。且依十門。即知也。一同時具足相應門。于中有十相。謂人法理事教義解行因果。此等十門相應。無有前後。二因陀羅網境界門。此中具前十門俱義。從喻異耳。余可準之。三秘密隱顯俱成門。此亦具前十門俱義。從緣異耳。四微細相容安立門。此亦具前十門俱義。從緣相異耳。五十世隔法異成門。此亦具前十門俱義。從世異耳。六諸藏純雜具德門。此亦具前十門俱義。從事異耳。七一多相容不同門。此亦具前十門俱義。從理異耳。八諸法相即自在門。此亦具前十門俱義。從用異耳。亦可依性。九隨心迴轉善成門。此亦具前十門俱義。從心異耳。十託事顯法生解門。此亦具前俱義。從智異耳。余可準之。上十玄門。並皆別異。若教義分齊。與此相應者。即是一乘圓教。及頓教攝。若諸教義分。與此相應。而不具足者。即是三乘漸教。如是知也。如是十門具足圓者。如華嚴經說。余廣義者。如經論疏抄孔目問答等分別也。一乘法界圖。合詩一印。依華嚴經及十地論。表圓教宗要。總章元年七月十五日記問。何故不看集者名字。答。表緣生諸法無有主者故。又問。何故在年月名。答。示一切諸法依緣生故。又問。緣從何處來。答。從顛倒心中來。顛倒心從何處來。從無始無明來。無始無明從何處來。從如如
【現代漢語翻譯】 現代漢語譯本 因何得知？答：且依十門，即知也。 一、同時具足相應門。于中有十相，謂人、法、理、事、教、義、解、行、因、果。此等十門相應，無有前後。 二、因陀羅網（Indra's net，帝釋天之網）境界門。此中具前十門俱義，從喻異耳，余可準之。 三、秘密隱顯俱成門。此亦具前十門俱義，從緣異耳。 四、微細相容安立門。此亦具前十門俱義，從緣相異耳。 五、十世隔法異成門。此亦具前十門俱義，從世異耳。 六、諸藏純雜具德門。此亦具前十門俱義，從事異耳。 七、一多相容不同門。此亦具前十門俱義，從理異耳。 八、諸法相即自在門。此亦具前十門俱義，從用異耳，亦可依性。 九、隨心迴轉善成門。此亦具前十門俱義，從心異耳。 十、託事顯法生解門。此亦具前俱義，從智異耳，余可準之。 上十玄門，並皆別異。若教義分齊，與此相應者，即是一乘圓教，及頓教攝。若諸教義分，與此相應，而不具足者，即是三乘漸教。如是知也。 如是十門具足圓者，如《華嚴經》（Avatamsaka Sutra）說。余廣義者，如經論疏抄孔目問答等分別也。 一乘法界圖，合詩一印。依《華嚴經》（Avatamsaka Sutra）及《十地論》（Dasabhumika Sutra），表圓教宗要。總章元年七月十五日記問。何故不看集者名字？答：表緣生諸法無有主者故。 又問：何故在年月名？答：示一切諸法依緣生故。 又問：緣從何處來？答：從顛倒心中來。顛倒心從何處來？從無始無明來。無始無明從何處來？從如如。
【English Translation】 English version How is this known? Answer: It is known by relying on the ten gates. 1. The Gate of Simultaneous Completeness and Mutual Correspondence. Within this, there are ten aspects, namely: person, dharma (law/teaching), principle, phenomenon, doctrine, meaning, understanding, practice, cause, and effect. These ten gates correspond to each other without any sequence. 2. The Gate of the Realm of Indra's Net (Indra's net). This contains the meaning of the previous ten gates being complete together, differing only in metaphor. The rest can be inferred accordingly. 3. The Gate of Simultaneous Completion of the Secret and the Manifest. This also contains the meaning of the previous ten gates being complete together, differing only in conditions. 4. The Gate of Subtle Mutual Containment and Establishment. This also contains the meaning of the previous ten gates being complete together, differing only in the aspects of conditions. 5. The Gate of Different Completion of Dharmas Separated by Ten Ages. This also contains the meaning of the previous ten gates being complete together, differing only in time. 6. The Gate of the Pure and Mixed Qualities of All Treasures. This also contains the meaning of the previous ten gates being complete together, differing only in affairs. 7. The Gate of Mutual Containment and Difference of One and Many. This also contains the meaning of the previous ten gates being complete together, differing only in principle. 8. The Gate of the Interpenetration and Freedom of All Dharmas. This also contains the meaning of the previous ten gates being complete together, differing only in function, and can also rely on nature. 9. The Gate of Good Completion Through Transformation According to Mind. This also contains the meaning of the previous ten gates being complete together, differing only in mind. 10. The Gate of Manifesting Dharma and Generating Understanding by Relying on Things. This also contains the previous complete meaning, differing only in wisdom. The rest can be inferred accordingly. The above ten profound gates are all distinct and different. If the divisions of doctrine and meaning correspond to this, then it is encompassed by the One Vehicle Perfect Teaching and the Sudden Teaching. If the divisions of various doctrines and meanings correspond to this but are not complete, then it is the Gradual Teaching of the Three Vehicles. Thus, it is known. Those who have the complete perfection of these ten gates are as described in the Avatamsaka Sutra (Flower Garland Sutra). The broader meanings are distinguished in the commentaries, treatises, notes, outlines, questions, and answers, etc. The Diagram of the Dharmadhatu of the One Vehicle, combined with a poem as a seal. Based on the Avatamsaka Sutra (Flower Garland Sutra) and the Dasabhumika Sutra (Ten Stages Sutra), it represents the essential principles of the Perfect Teaching. Recorded and questioned on the 15th day of the 7th month of the first year of the Zongzhang era. Why not look at the name of the compiler? Answer: It indicates that all dharmas arising from conditions have no owner. Also asked: Why is it in the year and month name? Answer: It shows that all dharmas arise depending on conditions. Also asked: Where do conditions come from? Answer: They come from the inverted mind. Where does the inverted mind come from? It comes from beginningless ignorance. Where does beginningless ignorance come from? It comes from Suchness (Tathata).
來。如如在何處。如如在自法性。法性以何為相。以無分別為相。是故一切尋常在中道。無非無分別。以此義故。文首詩。法性圓融無二相。乃至舊來不動名為佛。意在於此。所以依詩即虛顯實。故誓願。見聞修集一乘普法名字及義。以斯善根回施一切眾生。普重修盡眾生界。一時成佛。法界圖章。
一乘法界圖(終)
華嚴宗香象大師末葉非人釋題頭法師之執筆也。
建歷二年三月三日子始許于高山以法勝寺同本一校 賢穴八吁
【現代漢語翻譯】 現代漢語譯本 來。如如在何處？如如在自法性。法性以什麼為相？以無分別為相。是故一切尋常在中道，無非無分別。以此義故，文首詩：『法性圓融無二相，乃至舊來不動名為佛。』意在於此。所以依詩即虛顯實，故誓願：見聞修集一乘普法名字及義，以斯善根回施一切眾生，普重修盡眾生界，一時成佛。法界圖章。 一乘法界圖（終） 華嚴宗香象大師末葉非人釋題頭法師之執筆也。 建歷二年三月三日子始許于高山以法勝寺同本一校 [賢穴八吁]
【English Translation】 English version 『Lai.』 Where is Tathata? Tathata is in its own Dharmadhatu (法性, nature of reality). What is the characteristic of Dharmadhatu (法性, nature of reality)? It is characterized by non-discrimination. Therefore, everything ordinary is in the Middle Way, nothing is other than non-discrimination. Because of this meaning, the poem at the beginning of the text says: 『The Dharmadhatu (法性, nature of reality) is perfectly harmonious and without duality, even the unchanging from old is called Buddha.』 The meaning lies in this. Therefore, according to the poem, it reveals reality from emptiness. Hence the vow: to see, hear, cultivate, and gather the names and meanings of the One Vehicle Universal Dharma, and with this good root, dedicate it to all sentient beings, universally re-cultivating to the end of the realm of sentient beings, becoming Buddhas all at once. Dharmadhatu Seal. One Vehicle Dharmadhatu Diagram (End) Written by Shi Titou Fashi, a non-human of the late period of Xiangxiang Master of the Huayan School. Commenced on the third day of the third month of the second year of Kenryaku, permitted at Takayama, proofread against the same text from Hassho Temple. [Kenketsu Hakkyu]