Chinese
染净心及心法。时者谓迦罗时三摩耶时。大劫小劫九世十世下至一刹那等。处者谓十方世界依色所显大小分量。上至广刹下至一尘毛端等处。身者谓佛身菩萨身二乘人身乃至一切众生身。下至一毛孔上至全身。方者东方南方乃至上方。上至尽十方虚空界下至一毛端量处。教者谓能诠名句字声及通一切。下至一名一句一声一光香等上至种种无量差别名句字等。义者谓教之所诠一切法门。下至一义上至一切。行者谓诸菩萨所有修行无边行海。下至一行上至无尽。位者谓三贤十地等。上至满位下至十住初心等。此上二种十义文异义同。后解释门者亦以十门释前十义以显无尽。 问曰。所以得知十数显无尽者。 答曰。依华严经中立十数为则以显无尽义。初同时具足相应门者。此上十义同时相应成一缘起无有前后始终等别。具足一切自在逆顺参而不杂成缘起际。海印定中炳然同时显现成矣。此经第七卷普贤三昧品云。能令一切国土微尘悉能容受无边法界等。释曰此一普贤身遍十方一切世界尘内无边佛会中。一一毛孔现法界中所有诸法莫不皆令同时具足。此且约业用门说也。又第八卷华藏品云。华藏世界所有尘一一尘中见法界(云云)。释曰此约德相门说也。二因陀罗网境界门者。此但从喻异前耳。此上诸义体相自 现代汉语译本 染净心及心法：染净心指的是被污染的心和清净的心，以及与心相关的各种心理现象和法则。时者：时间，指的是迦罗时（Kāla，时间），三摩耶时（Samaya，约定时间），大劫、小劫等时间单位，从九世、十世，下至一刹那等等。处者：处所，指的是十方世界，依赖于色法所显现的大小分量，上至广阔的刹土，下至一微尘、毛端等处。身者：身体，指的是佛身、菩萨身、二乘人身，乃至一切众生的身体，下至一毛孔，上至全身。方者：方位，指的是东方、南方乃至上方，上至穷尽十方虚空界，下至一毛端大小的地方。教者：教法，指的是能够诠释的名句、字声以及一切通用的语言文字，下至一个名称、一句话、一声响、一道光、一丝香气等等，上至种种无量差别的名句字等。义者：意义，指的是教法所诠释的一切法门，下至一个意义，上至一切意义。行者：修行，指的是诸菩萨所有修行的无边行海，下至一个行为，上至无尽的行为。位者：位阶，指的是三贤、十地等等，上至圆满的位阶，下至十住的初心等等。以上两种十义，文字不同，意义相同。后面的解释部分，也用十门来解释前面的十义，以显示其无尽的含义。 问：如何得知用十个数来显示无尽的含义？ 答：依据《华严经》中设立十个数作为法则，来显示无尽的意义。初、同时具足相应门：以上这十种意义同时相应，成为一个缘起，没有前后始终等区别。具足一切自在，逆顺交参而不混杂，成就缘起之边际。在海印三昧中，明明白白地同时显现出来。此经第七卷《普贤三昧品》说：‘能令一切国土微尘，悉能容受无边法界等。’解释说：这一个普贤身，遍布十方一切世界微尘之内，无边佛会之中，每一个毛孔显现法界中所有诸法，没有不令其同时具足的。这只是从业用方面来说。又第八卷《华藏品》说：‘华藏世界所有尘，一一尘中见法界（云云）。’解释说：这是从德相方面来说。二、因陀罗网境界门：这只是从比喻上不同于前面。以上各种意义的体相自然
English
English version Defiled and pure mind and mental dharmas: 'Defiled and pure mind' refers to the polluted mind and the pure mind, as well as various psychological phenomena and laws related to the mind. 'Time' refers to Kāla (time), Samaya (agreed time), kalpas (aeons), small kalpas, from nine or ten lifetimes, down to a kshana (instant). 'Place' refers to the ten directions of the world, depending on the size and quantity manifested by form, up to vast Buddha-lands, down to a dust mote or the tip of a hair. 'Body' refers to the body of a Buddha, the body of a Bodhisattva, the body of a Pratyekabuddha or Arhat, and even the bodies of all sentient beings, down to a pore, up to the entire body. 'Direction' refers to the east, south, and even the upper direction, up to the exhaustion of the ten directions of empty space, down to the size of a hair's breadth. 'Teaching' refers to the names, phrases, words, sounds, and all universally used languages that can explain the Dharma, down to a name, a phrase, a sound, a light, a fragrance, etc., up to various immeasurable and differentiated names, phrases, words, etc. 'Meaning' refers to all the Dharma-gates explained by the teachings, down to one meaning, up to all meanings. 'Practice' refers to the boundless ocean of practices of all Bodhisattvas, down to one action, up to endless actions. 'Position' refers to the Three Worthies, the Ten Grounds, etc., up to the complete position, down to the initial mind of the Ten Dwellings. The above two types of ten meanings differ in wording but are the same in meaning. The following explanation section also uses ten doors to explain the previous ten meanings to show their inexhaustible meaning. Question: How do we know that using ten numbers shows the meaning of inexhaustibility? Answer: According to the Avatamsaka Sutra, establishing ten numbers as a rule shows the meaning of inexhaustibility. First, the Door of Simultaneous Perfection and Correspondence: The above ten meanings correspond simultaneously, becoming a single arising, without any distinction of before and after, beginning and end. Fully possessing all freedom, intermingling in reverse and forward order without confusion, accomplishing the boundary of arising. In the Samadhi of the Ocean Seal, it manifests clearly and simultaneously. The seventh volume of this sutra, 'Chapter on the Samadhi of Universal Virtue,' says: 'It can enable all lands and dust motes to fully contain the boundless Dharma Realm, etc.' The explanation says: This one body of Universal Virtue pervades the dust motes of all worlds in the ten directions, within the boundless Buddha assemblies, every pore manifests all the dharmas in the Dharma Realm, without failing to make them simultaneously complete. This is only from the aspect of karmic function. Also, the eighth volume, 'Chapter on the Flower Treasury,' says: 'All the dust motes in the Flower Treasury World, in each dust mote, one sees the Dharma Realm (etc.).' The explanation says: This is from the aspect of virtuous characteristics. Second, the Door of the Realm of Indra's Net: This only differs from the previous one in terms of metaphor. The substance and characteristics of the above various meanings are natural --------------------------------------------------------------------------------
Chinese
在隐映互现重重无尽。此经第七卷普贤三昧品云。佛身所现一切国土及此国土所有微尘一一尘中有世界海尘数佛刹。一一刹中有世界海尘数诸佛。一一佛前有世界海尘数普贤入此三昧(云云)。释曰此且约业用门说也。三秘密隐显俱成门者。此上诸义隐覆显了俱时成就也。此经第十九卷夜摩宫中偈赞品云。十方一切处皆谓佛在此。或见在人间或见在天宫(云云)。释曰此约德相门说也。如佛身隐显既尔当知。言音依果所有及一切法门教义行位等亦然。诸大菩萨成就如是法界体事德相者并准可知。四微细相容安立门者。此上诸义于一念中具足始终同时前后逆顺等一切法门。于一念中炳然同时齐头显现无不明了。犹如束箭齐头显现耳。此经第三十一卷十回向品云。此菩萨于一念中现一切众生各不可说不可说念劫心等。又第六十八卷入法界品云。一一毛孔内各现无数身。一一毛孔内示现无量刹等(云云)。释曰此亦约业用门说也。五十世隔法异成门者。此上诸义遍十世中同时别异具足显现。以时与法不相离故。言十世者过去未来现在三世各有过未及现在即为九世。然此九世迭相即入故成一念。总别合成十世也。此十世具足别异同时显现成缘起故得即入也。此经第五十三卷离世间品云。佛子菩萨摩诃萨有十种说三世。何等为十 现代汉语译本 在隐映互现、重重无尽之中。此经第七卷《普贤三昧品》说：‘佛身所显现的一切国土，以及此国土所有的微尘，每一粒微尘中都有世界海微尘数那么多的佛刹（佛的国土）。每一个佛刹中都有世界海微尘数那么多的诸佛。每一尊佛前都有世界海微尘数那么多的普贤菩萨进入此三昧（禅定状态）。’解释说，这只是从业用门（佛的作为和功用方面）来说的。 三、秘密隐显俱成门：以上所有的意义，隐覆和显现同时成就。此经第十九卷《夜摩宫中偈赞品》说：‘十方一切处都认为佛在此处。或者看见佛在人间，或者看见佛在天宫。’解释说，这是从德相门（佛的德行和相貌方面）来说的。如同佛身的隐显是这样，应当知道，言语声音、所依之果、所有一切法门、教义、行持、位次等等也是这样。诸大菩萨成就这样的法界体、事、德、相，都可以参照这个道理来理解。 四、微细相容安立门：以上所有的意义，在一念之中具足始终、同时、前后、逆顺等一切法门。在一念之中，明明白白地同时齐头显现，没有不清楚的。犹如把箭捆在一起，箭头的显现一样。此经第三十一卷《十回向品》说：‘此菩萨在一念中显现一切众生各自不可说不可说的念劫心等等。’又第六十八卷《入法界品》说：‘每一个毛孔内都显现无数的身。每一个毛孔内都示现无量的刹土等等。’解释说，这也是从业用门来说的。 五、十世隔法异成门：以上所有的意义，遍于十世之中，同时、别异地具足显现。因为时间与法不相分离。所说的十世，是过去、未来、现在三世，每一世又各有过去、未来和现在，即为九世。然而这九世互相即入，所以成为一念。总和别合起来成为十世。这十世具足别异，同时显现，成就缘起，所以能够即入。此经第五十三卷《离世间品》说：‘佛子，菩萨摩诃萨有十种说三世。什么是十种？’
English
English version In the hidden and reflected mutual manifestation, layer upon layer, endlessly. The seventh volume of this sutra, 'Chapter on Samadhi of Universal Virtue,' states: 'All the lands manifested by the Buddha's body, and all the fine dust in this land, each dust contains as many Buddha-lands as there are dust particles in the ocean of worlds. In each Buddha-land, there are as many Buddhas as there are dust particles in the ocean of worlds. Before each Buddha, there are as many Universal Virtues entering this samadhi (state of meditation) as there are dust particles in the ocean of worlds.' The explanation says that this is speaking from the perspective of karmic function (the actions and functions of the Buddha). Three, the Gate of Simultaneous Completion of Secret, Hidden, and Manifest: All the meanings above, concealment and manifestation, are accomplished simultaneously. The nineteenth volume of this sutra, 'Verses of Praise in the Yama Palace,' states: 'Everywhere in the ten directions, it is thought that the Buddha is here. Sometimes he is seen in the human realm, sometimes he is seen in the heavenly palace.' The explanation says that this is speaking from the perspective of virtuous characteristics (the virtues and appearances of the Buddha). Just as the Buddha's body is hidden and manifest in this way, it should be known that speech and sound, the fruit upon which one relies, all Dharma-gates, teachings, practices, positions, and so on, are also like this. Great Bodhisattvas who accomplish such a Dharma-realm body, substance, virtue, and characteristics can all be understood by referring to this principle. Four, the Gate of Subtle Mutual Containment and Establishment: All the meanings above, in one thought, fully possess beginning and end, simultaneity, before and after, reverse and順, and all Dharma-gates. In one thought, they appear clearly and simultaneously, head to head, with nothing unclear. It is like a bundle of arrows appearing with their heads aligned. The thirty-first volume of this sutra, 'Chapter on the Ten Transfers of Merit,' states: 'This Bodhisattva, in one thought, manifests the minds of all sentient beings, each with unspeakable, unspeakable kalpas of thought, and so on.' And the sixty-eighth volume, 'Chapter on Entering the Dharma-realm,' states: 'Within each pore, countless bodies appear. Within each pore, immeasurable lands are shown, and so on.' The explanation says that this is also speaking from the perspective of karmic function. Five, the Gate of Different Accomplishment of Dharmas Separated by Ten Times: All the meanings above, throughout the ten times, are fully manifested simultaneously and differently. Because time and Dharma are inseparable. The so-called ten times are the past, future, and present of the three times, and each of these times has its own past, future, and present, making nine times. However, these nine times interpenetrate each other, so they become one thought. The total and the separate combine to become ten times. These ten times fully possess difference and simultaneity, accomplishing dependent origination, so they can interpenetrate. The fifty-third volume of this sutra, 'Chapter on Leaving the World,' states: 'Disciples of the Buddha, Bodhisattva-Mahasattvas have ten ways of speaking about the three times. What are the ten?' --------------------------------------------------------------------------------
Chinese
。所谓过去世说过去世。过去世说未来世。过去世说现在世。未来世说过去世。未来世说现在世。未来世说无尽。现在世说过去世。现在世说未来世。现在世说平等。现在世说三世即一念是为十。菩萨以此普说三世。又彼卷同品云。入可数劫即不可数劫。入不可数劫即可数劫。入一切劫即非劫。入非劫即一切劫。入一切劫即一念等(云云)。六诸藏纯杂具德门者。此上诸义或纯或杂。如前人法等若以人门取即一切皆人故名为纯。又即此人门具含理事等一切差别法故名为杂。此经第二卷妙严品说诸异生众及余同生各各唯得一解脱门是纯门也。第五卷同品中说普贤菩萨得不思议诸解脱门是杂门也。六十五卷入法界品云慈行童女见三十六恒河沙佛。彼诸如来各以异门令慈行入般若波罗蜜普庄严门者此纯杂无碍也。七一多相容不同门者。此上诸义随一门中即具摄前因果理事一切法门。然此一中虽具有多仍一非即是其多耳。余一一门中皆悉如是重重无尽。此经第二十卷十行品云。能于一一三昧中普入无数诸三昧。乃至云无量无边诸国土悉令共入一微尘等(云云)。八诸法相即自在门者。此上诸义一即一切一切即一圆融自在无碍成耳。所以然者圆融法界无尽缘起。一若无时一切并无。若得一时即得一切。因果俱齐无前后别。此经第 现代汉语译本 所谓过去世说过去世（指过去的时间段谈论过去的时间段）。过去世说未来世（指过去的时间段谈论未来的时间段）。过去世说现在世（指过去的时间段谈论现在的时间段）。未来世说过去世（指未来的时间段谈论过去的时间段）。未来世说现在世（指未来的时间段谈论现在的时间段）。未来世说无尽（指未来的时间段是无尽的）。现在世说过去世（指现在的时间段谈论过去的时间段）。现在世说未来世（指现在的时间段谈论未来的时间段）。现在世说平等（指现在的时间段是平等的）。现在世说三世即一念（指过去、现在、未来三世包含在一个念头中），这是第十种说法。菩萨用这种方式普遍地阐述三世。 另外，在那一卷的同一品中说：进入可数的劫（kalpa，时间单位）即进入不可数的劫。进入不可数的劫即可数劫。进入一切劫即非劫。进入非劫即一切劫。进入一切劫即一念等（等等）。 六、诸藏纯杂具德门：以上这些意义，或者纯粹，或者混杂。例如前面提到的人法等，如果以人门来取，那么一切都是人，所以称为纯。又，这个人门本身就包含了理事等一切差别法，所以称为杂。这部经的第二卷《妙严品》说，各种异生众以及其余同生，各自只能得到一个解脱门，这就是纯门。第五卷同一品中说，普贤菩萨（Samantabhadra Bodhisattva）得到不可思议的各种解脱门，这就是杂门。第六十五卷《入法界品》说，慈行童女见到三十六恒河沙（Ganges sand）数的佛。那些如来（Tathagata）各自用不同的法门，让慈行进入般若波罗蜜（Prajnaparamita）普庄严门，这就是纯杂无碍。 七、一多相容不同门：以上这些意义，随便一个法门中就包含了前面的因果、理事一切法门。然而，这一个法门中虽然具有很多法门，但仍然是一个法门，并非就是那许多法门。其余每一个法门中都完全是这样，重重无尽。这部经第二十卷《十行品》说，能够在每一个三昧（samadhi，禅定）中普遍进入无数个三昧，乃至说无量无边的各种国土，全部都能够共同进入一个微尘等等。 八、诸法相即自在门：以上这些意义，一即一切，一切即一，圆融自在，没有阻碍地成就。之所以这样，是因为圆融的法界是无尽缘起。一个法如果不存在，那么一切都不存在。如果得到一个法，就得到一切法。因和果同时具备，没有先后差别。这部经第...