English
English version So-called past life speaks of past life (referring to discussing past time periods). Past life speaks of future life (referring to discussing future time periods). Past life speaks of present life (referring to discussing present time periods). Future life speaks of past life (referring to discussing past time periods). Future life speaks of present life (referring to discussing present time periods). Future life speaks of endlessness (referring to the future being endless). Present life speaks of past life (referring to discussing past time periods). Present life speaks of future life (referring to discussing future time periods). Present life speaks of equality (referring to the present being equal). Present life speaks of the three times as one thought (referring to the past, present, and future being contained in one thought), this is the tenth saying. Bodhisattvas universally explain the three times in this way. Furthermore, in the same chapter of that volume, it says: entering countable kalpas (kalpa, unit of time) is entering uncountable kalpas. Entering uncountable kalpas is entering countable kalpas. Entering all kalpas is entering non-kalpas. Entering non-kalpas is entering all kalpas. Entering all kalpas is like entering one thought, etc. 6. The Gate of Pure and Mixed Treasures with Virtues: These meanings above are either pure or mixed. For example, the previously mentioned 'person' and 'dharma' etc., if taken from the 'person' gate, then everything is 'person', hence it is called 'pure'. Also, this 'person' gate itself contains all differentiated dharmas such as principle and phenomena, hence it is called 'mixed'. In the second chapter, 'Wonderful Adornments', of this sutra, it says that various ordinary beings and other co-born beings each only attain one gate of liberation, this is the 'pure' gate. In the fifth chapter, the same chapter, it says that Samantabhadra Bodhisattva attains inconceivable gates of liberation, this is the 'mixed' gate. In the sixty-fifth chapter, 'Entering the Dharma Realm', it says that the Maiden of Compassionate Conduct sees thirty-six Ganges sand (Ganges sand) number of Buddhas. Those Tathagatas each use different gates to allow the Maiden of Compassionate Conduct to enter the Prajnaparamita (Prajnaparamita) Universally Adorned Gate, this is unobstructed purity and mixture. 7. The Gate of One and Many Inter-accommodating and Different: These meanings above, any one gate contains all the preceding causes, effects, principles, phenomena, and all dharma gates. However, although this one gate contains many gates, it is still one gate, not those many gates. All the other gates are completely like this, endlessly layered. The twentieth chapter, 'Ten Practices', of this sutra says that one can universally enter countless samadhis (samadhi, meditative state) within each samadhi, and even says that immeasurable and boundless lands can all jointly enter one dust mote, etc. 8. The Gate of Inter-identity and Unobstructedness of All Dharmas: These meanings above, one is all, all is one, perfectly harmonized, unobstructed, and accomplished. The reason for this is that the perfectly harmonized dharma realm is endless dependent origination. If one dharma does not exist, then everything does not exist. If one dharma is attained, then all dharmas are attained. Cause and effect are simultaneous, without any difference in sequence. The ... chapter of this sutra... --------------------------------------------------------------------------------
Chinese
十七卷发心功德品云。此初发心菩萨即是佛故。旧经第九卷梵行品云。初发心时便成正觉。知一切法真实之性具足慧身不由他悟等(云云)。新经文异披勘可知。九随心回转善成门者。此上诸义唯是一如来藏自性清净心转也。但性起具德故异三乘耳。此经第十九卷夜摩宫中偈赞品云。譬如工画师分布诸彩色虚妄取异色大种无差别。乃至云若人欲了知三世一切佛应观法界性一切唯心造。又第三十七卷十地品云。佛子此菩萨摩诃萨复作是念。三界所有唯是一心。如来于此分别演说十二有支皆依一心如是立等(云云)。世亲释云。唯是一心者一切三界唯心转故。云何世谛差别。随顺观世谛即入第一义谛等(云云)。十托事显法生解门者。此上诸义随托别事以显别法。谓诸理事等一切法门。如见此华叶即是见于无尽法界。此经第二十二卷升兜率天宫品云。有百万亿初发心菩萨。才见此座倍更增长一切智心。又彼卷同品云。无生法忍所生一切衣等(云云)。释曰一切供具皆悉从无尽法门所生。是故见一法即通达一切法门。是唯普眼境界非余境界。此上十门随一门中即摄余门无不皆尽。 问曰。此上十门以六相融其义云何。 答曰。一切十句皆有六相故可圆融。谓相有六种。一总相二别相三同相四异相五成相六坏相。 现代汉语译本 第十七卷《发心功德品》中说：‘这最初发心的菩萨就是佛。’旧译本第九卷《梵行品》中说：‘初发心时便成就正觉，了知一切法真实的体性，具足智慧之身，不由他人开悟等等。’（此处省略）新译本经文有所不同，可以查阅比对得知。 九、随心回转善成门：以上这些意义，都只是如来藏自性清净心的转变。只是因为自性生起具足功德，所以不同于三乘。此经第十九卷《夜摩宫中偈赞品》中说：‘譬如工巧的画师分布各种色彩，虚妄地取用不同的颜色，但大种（mahābhūta）并没有差别。’乃至说‘如果有人想要了解过去、现在、未来一切诸佛，应当观察法界的体性，一切都是唯心所造。’ 又第三十七卷《十地品》中说：‘佛子，这位菩萨摩诃萨又这样想，三界所有的一切都只是一心。如来对此分别演说十二有支（dvādaśāṅga-pratītyasamutpāda），都是依一心而建立。’（此处省略）世亲（Vasubandhu）的解释说：‘唯是一心，是指一切三界都由心所转变。’‘如何是世俗谛（saṃvṛti-satya）的差别？随顺观察世俗谛，就能进入第一义谛（paramārtha-satya）等等。’（此处省略） 十、托事显法生解门：以上这些意义，都是随著依托不同的事物来显示不同的法。所谓诸理事等一切法门。例如见到这朵花、这片叶子，就是见到了无尽的法界。此经第二十二卷《升兜率天宫品》中说：‘有百万亿初发心的菩萨，才见到这座，就更加增长一切智心。’又同卷同品中说：‘无生法忍（anutpāda-dharma-kṣānti）所生的一切衣物等等。’（此处省略）解释说：‘一切供养的器具，都从无尽的法门所生。’所以见到一个法，就能通达一切法门。这唯有普眼（samantacakṣus）的境界，不是其他境界。 以上这十门，随著其中一门，就能摄尽其余各门，没有不包含的。 问：以上这十门，用六相圆融，它的意义是什么？ 答：一切十句都具有六相，所以可以圆融。所谓相有六种：一、总相（ekatva）二、别相（anekatva）三、同相（sāmānya）四、异相（viśeṣa）五、成相（siddhi）六、坏相（vināśa）。
English
English version In the seventeenth chapter, 'Merit of Arousing the Mind,' it says: 'This Bodhisattva who initially arouses the mind is the Buddha.' The old translation, in the ninth chapter, 'Practice of Brahma,' says: 'At the time of initially arousing the mind, one attains perfect enlightenment, knowing the true nature of all dharmas, possessing a body of wisdom, and not being enlightened by others, etc.' (omitted here). The new translation differs in wording, which can be compared and understood. 9. The Gate of Skillfully Accomplishing Through the Transformation of Mind: All the meanings above are merely transformations of the self-nature pure mind of the Tathāgatagarbha (如来藏 - the womb of the Tathagata). It is only because the self-nature arises with virtues that it differs from the Three Vehicles. The nineteenth chapter of this sutra, 'Verses of Praise in the Yama Palace,' says: 'It is like a skillful painter distributing various colors, falsely taking different colors, but the great elements (mahābhūta) are not different.' And further, 'If one wishes to understand all the Buddhas of the past, present, and future, one should observe the nature of the Dharmadhātu (法界 - the realm of dharma); everything is created by the mind alone.' Furthermore, the thirty-seventh chapter, 'Ten Grounds,' says: 'Buddha-child, this Bodhisattva-Mahāsattva thinks thus: All that exists in the three realms is only one mind. The Tathagata explains and elaborates on the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), all of which are established based on one mind.' (omitted here). Vasubandhu's (世亲) commentary says: 'One mind means that all three realms are transformed by the mind.' 'How are there differences in conventional truth (saṃvṛti-satya)? By observing conventional truth in accordance with it, one can enter the ultimate truth (paramārtha-satya), etc.' (omitted here). 10. The Gate of Manifesting Dharma and Generating Understanding Through Relying on Things: All the meanings above are about manifesting different dharmas by relying on different things. These are all the dharma gates, such as principles and phenomena. For example, seeing this flower or this leaf is seeing the endless Dharmadhātu. The twenty-second chapter of this sutra, 'Ascending to the Tuṣita Heaven Palace,' says: 'There are millions of billions of Bodhisattvas who initially arouse the mind; just by seeing this seat, they further increase their minds of all-knowing wisdom.' And in the same chapter, it says: 'All the clothing, etc., produced by the forbearance of non-origination of dharmas (anutpāda-dharma-kṣānti).' (omitted here). The commentary says: 'All the offerings are produced from the endless dharma gates.' Therefore, seeing one dharma allows one to understand all dharma gates. This is only the realm of the Universal Eye (samantacakṣus), not other realms. These ten gates, by following any one of them, can encompass all the other gates without exception. Question: How are these ten gates integrated using the six aspects, and what is its meaning? Answer: All ten statements possess the six aspects, so they can be integrated. The aspects are of six kinds: 1. Totality (ekatva), 2. Particularity (anekatva), 3. Similarity (sāmānya), 4. Difference (viśeṣa), 5. Completion (siddhi), 6. Destruction (vināśa). --------------------------------------------------------------------------------
Chinese
初一门中无门不摄故名总相。后九种门于一开九故名别相。十门相资各不相违同成一总故名同相。十门相望其义各异故名异相。揽九成一一门圆满故名成相。分一作九九外无一故名坏相。 问曰。此上十门所建所以其义云何。 答曰。此上十门中各有十义。一人法二教义三因果四理事五解行六分齐境位七师弟法智八主伴依正九逆顺体用十随生根欲示现。此等十义皆同时相应成一缘起。故有同时具足相应门。此上诸义随缘起力重重无尽。故有因陀罗网境界门。此上诸义缘起有无各不异。故有秘密隐显俱成门。此上诸义同体门中摄法已尽。故有微细相容安立门。此上诸义各分三际。故有十世隔法异成门。此上诸义体用各隔犹有纯杂。故有诸藏纯杂具德门。此上诸义全力全无力。故有一多相容不同门。此上诸义各有空有义。故有诸法相即自在门。此上诸义缘起自性。故有随心回转善成门。此上诸义各托事解。故有托事显法生解门。 今造如是 嗢陀南颂 为欲初学 易悟性海 若有见闻 必愿力故 得无师智 登普贤道 新译华严经七处九会颂释章(终) 现代汉语译本： 第一门，因为没有哪个法门不被它包含，所以称为总相（总体特征）。后面的九种法门，因为从一展开为九，所以称为别相（个别特征）。十种法门相互资助，各自不相违背，共同成就一个总体，所以称为同相（相同特征）。十种法门相互观望，它们的意义各自不同，所以称为异相（相异特征）。包含九种法门，成就每一个法门的圆满，所以称为成相（成就特征）。从一分化为九，九之外没有一，所以称为坏相（坏灭特征）。 问：以上这十种法门所建立的意义是什么？ 答：以上这十种法门中，每一种法门都有十种意义：一是人法，二是教义，三是因果，四是理事，五是解行，六是分齐境位，七是师弟法智，八是主伴依正，九是逆顺体用，十是随生根欲示现。这些意义都同时相应，成就一个缘起。所以有同时具足相应门。以上这些意义，随着缘起的力量，重重无尽。所以有因陀罗网境界门（Indra's net realm door）。以上这些意义，缘起有无各自不异。所以有秘密隐显俱成门。以上这些意义，在同体门中包含的法已经穷尽。所以有微细相容安立门。以上这些意义，各自区分三际（过去、现在、未来）。所以有十世隔法异成门。以上这些意义，体用各自间隔，仍然有纯粹和杂染。所以有诸藏纯杂具德门。以上这些意义，全力全无力。所以有一多相容不同门。以上这些意义，各有空有义。所以有诸法相即自在门。以上这些意义，缘起自性。所以有随心回转善成门。以上这些意义，各自依托事相来理解。所以有托事显法生解门。 现在创作这样的嗢陀南颂（总结偈），是为了让初学者容易领悟自性之海。如果有人见到或听到，必定因为愿力的缘故，获得无师之智，登上普贤道（Samantabhadra's path）。 新译华严经七处九会颂释章（终）