Chinese
大正藏第 45 册 No. 1868 华严一乘十玄门 No. 1868 华严一乘十玄门 大唐终南太一山至相寺释智俨撰承杜顺和尚说 明一乘缘起自体法界义者。不同大乘二乘缘起。但能离执常断诸过等。此宗不尔。一即一切无过不离。无法不同也。今且就此华严一部经宗。通明法界缘起。不过自体因之与果。所言因者。谓方便缘修体穷位满。即普贤是也。所言果者。谓自体究竟寂灭圆果。十佛境界一即一切。谓十佛世界海及离世间品。明十佛义是也。问文殊亦是因。人何故但言普贤是其因人耶。答虽复始起发于妙慧。圆满在于称周。是故隐于文殊。独言普贤也。亦可。文殊普贤据其始终。通明缘起也。今辨此因果二门者。圆果绝于说相。所以不可以言说而辨。因即明其方便缘修。是故略辨也。问不思议法品等亦明果德。何故得于因门说耶。答此等虽是果德。对缘以辨果。非是究竟圆寂之果。是故与因同一会说也。今约教就自体相。辨缘起者于中有二。一者举譬辨成于法。二者辨法会通于理。所言举譬辨者。如夜摩天会菩萨云集品说云。譬如数十法增一。至无量。皆悉是本数智慧故差别也。今举此十数为譬者。复有二门。一异体门。二同体门。就异体门中复有三。一者一中 现代汉语译本 大正藏第 45 册 No. 1868 华严一乘十玄门 No. 1868 华严一乘十玄门 大唐终南太一山至相寺释智俨撰，承杜顺和尚说 阐明一乘缘起自体法界的意义在于，它不同于大乘二乘的缘起。后者只能去除执着于常、断等错误观念。而华严宗则不然，一即一切，没有什么是不能包含的，没有什么是不同的。现在就以《华严经》这部经的宗旨，来全面阐明法界缘起，它不外乎自体（指佛性）的因和果。所说的因，指的是方便之缘、修行之体、穷尽位阶、圆满功德，也就是普贤菩萨（Samantabhadra）所代表的。所说的果，指的是自体究竟寂灭的圆满果实，十方诸佛的境界一即一切，如《十佛世界海品》和《离世间品》所阐明的十佛的意义。有人会问，文殊菩萨（Manjusri）也是因位菩萨，为什么只说普贤菩萨是因位菩萨呢？回答是，虽然修行的开始在于妙慧的启发，但圆满在于功德的周遍。因此，文殊菩萨隐而不显，只说普贤菩萨。也可以说，文殊菩萨和普贤菩萨代表了修行的始终，共同阐明缘起。现在辨析因果二门，圆满的果超越了言语的描述，所以不能用言语来辨析。因则阐明方便之缘和修行，所以略作辨析。有人会问，《不思议法品》等也阐明了果德，为什么可以在因门中阐述呢？回答是，这些虽然是果德，但只是相对于缘而阐明的果，不是究竟圆寂的果。所以与因放在一起阐述。现在根据教义，就自体之相，来辨析缘起，其中有二个方面：一是举譬喻来阐明法，二是辨析法来会通理。所说的举譬喻来阐明法，如《夜摩天宫菩萨云集品》所说：‘譬如数十法增加一，直至无量，都是原本的数，智慧也是如此差别。’现在用这十个数来作譬喻，又有二个方面：一是异体门，二是同体门。就异体门中又有三个方面：一是于一之中
English
English version Tàishō Tripiṭaka Volume 45, No. 1868, The Ten Profound Gates of the One Vehicle of the Avataṃsaka No. 1868 The Ten Profound Gates of the One Vehicle of the Avataṃsaka Composed by Śramaṇa Zhìyǎn of Zhìxiàng Temple on Mount Tàiyī in Zhongnan, Great Tang Dynasty, inheriting the teachings of Venerable Dùshùn. Clarifying the meaning of the One Vehicle's origination, the self-nature, and the Dharmadhātu lies in its difference from the origination of the Two Vehicles of the Great Vehicle. The latter can only remove attachments to notions of permanence, annihilation, and other errors. This school is not like that. One is all, without anything not included, without anything different. Now, based on the tenets of this Avataṃsaka Sūtra, we comprehensively elucidate the origination of the Dharmadhātu, which is nothing other than the cause and effect of the self-nature (referring to Buddha-nature). The so-called cause refers to skillful means, conditions, the practice of the essence, the exhaustion of stages, and the fulfillment of merit, which is represented by Samantabhadra (普贤). The so-called effect refers to the ultimate, tranquil, and complete fruit of the self-nature, the realm of the ten Buddhas, where one is all, as elucidated in the 'Seas of Worlds of the Ten Buddhas' chapter and the 'Leaving the World' chapter, which explain the meaning of the ten Buddhas. Someone might ask, 'Mañjuśrī (文殊) is also a Bodhisattva in the causal stage, so why is it only said that Samantabhadra is the Bodhisattva in the causal stage?' The answer is, 'Although the beginning of practice lies in the awakening of wondrous wisdom, the completion lies in the pervasiveness of merit. Therefore, Mañjuśrī is implicit, and only Samantabhadra is mentioned.' It can also be said that Mañjuśrī and Samantabhadra represent the beginning and the end of practice, jointly elucidating origination. Now, in distinguishing between the two gates of cause and effect, the complete fruit transcends description, so it cannot be distinguished with words. The cause elucidates skillful means and practice, so it is briefly distinguished. Someone might ask, 'The 'Inconceivable Dharma' chapter and others also elucidate the virtues of the fruit, so why can they be elucidated within the gate of cause?' The answer is, 'Although these are virtues of the fruit, they are only fruits elucidated in relation to conditions, not the ultimate tranquil fruit. Therefore, they are discussed together with the cause.' Now, based on the teachings, regarding the aspect of self-nature, we distinguish origination, which has two aspects: first, using metaphors to elucidate the Dharma; second, distinguishing the Dharma to connect with the principle. The so-called using metaphors to elucidate the Dharma is like what is said in the 'Assembly of Bodhisattvas in the Yama Heaven Palace' chapter: 'For example, if one is added to the number ten, up to immeasurable numbers, they are all the original number, and wisdom is also differentiated in this way.' Now, using these ten numbers as a metaphor, there are two aspects: one is the gate of different entities, and the other is the gate of the same entity. Within the gate of different entities, there are three aspects: first, within one --------------------------------------------------------------------------------
Chinese
多多中一。如经云。一中解无量无量中解一。展转生非实。智者无所畏。此约相说也。二者一即多多即一。如第七住经云。一即是多多即一。义味寂灭悉平等。远离一异颠倒相。是名菩萨不退住。此即约理说也。今约十数明一中多多中一者。若顺数从一至十向上去。若逆数从十至一向下来。如一者一缘成故。一中即有十。所以一成故。若无十一即不成。无性缘成故。一中即有十。所以一成故。二三四等一切皆成也。若一住自性十即不成。十若不成一亦不成也。问既其各各无性何得成其一多耶。答此由法界实德缘起力用普贤境界相应。所以一多常成不增不减也。如维摩经云。从无住本立一切法。又论云。以有空义故一切法得成也。问此门摄法界。为尽为不尽耶。答亦有尽义。亦无尽义。何者十中一即是尽。一中十具说即无尽也。又复知。一中等皆具尽不尽义也。次明一即多多即一者。还同前门中向上去向下来也。如似一即十缘成故。若一非十十不成也。从上向下来亦如是。十即一缘成故。若十非一一不成也。问何但一不成十亦不成。答如柱若非舍尔时则无舍。若有舍亦有柱。即以柱即舍故有舍复有柱。一即十十即一故。成一复成十也。问若一即十此乃无有十。那得言一之与十。乃言以即故得成耶。答一即十即非一者。非 是情谓一。所谓缘成一。缘成一者非是情谓一故。故经云。一亦不为一为欲破诸数。浅智者着诸法。见一以为一也。问前明一中十。此明一即十。有何别耶。答前明一中十者。离一无有十而十非是一。若此明一即十者。离一无有十。而十即是一缘成故。问若一多要待缘成者。为是同时为是先后耶。答缘成故常同时而先后。所以然者一即十十即一故常同时。而向上去向下来故有前后也。问既有明先后去来。即是有增减。何名不动本相耶。答虽先后去来而常不动故。经云。不来相而来也。如一即多而不动一相。如此一相亦非情谓一。多亦如是。虽多即一而不坏多相。亦非情谓多。问此之一多既是缘成不同情谓者。为是本来有此一多。为是始有耶。答今本有不有者。为欲就智辨本有。为自就一多体辨耶。若自就一多体辨不论智者。体即息诸论道。同于究竟圆果离说相故。今若辨一多者约智说也。如经云智慧差别故。又云智者无所畏。故约智说一多也。问若约智故其本有者。以智照故本有。答如室中空。开门见时此空即是本有。如涅槃经见佛性已即非三世摄。问亦得是始有以不。答见时如言有。不见不言有故亦名始有。问若一多之体由智照故。即通本有及本不有者。此智照时得通有照不照以不。答本有故智即非照。本不有故由 智。故照明知亦通照不照。一切诸法例如此也。 二明同体门者还如前门。相似还明一中多多中一。一即多多即一。今就一中门说者。还明向上去向下来。其中逆顺各具十门。今略举其始终。约十一而说者。如似一中十缘成故。若无十一不成二三亦如是。十即一亦如是。问此同体门中。与前异体门中有何别耶。答前异门言一中十者。以望后九故名一中十。此门言一中十者。即一中有九故言一中十也。问若一中即有九者。此与前异体门一即十有何别耶。答此中言一有九者。有于自体九而一不是九。若前别体门说者一即是彼异体。十等而十不离一。问一中既自有九者应非缘成义。答若非缘成岂得有九耶。问一体云何得有九。答若无九即无一。次明同体门中一即十者。还言一者一缘成故一即十。何以故若十非一一不成故。一即十既尔。一即二三亦然。逆顺各十门亦然。问此中言自体一即十者。与前同。体一中十有何别耶。答前明同体中有十而一非是十。此明一即十而一即是十以为异也。问此明一体即十。为摄法尽以不。答随智差别故亦尽亦不尽。何者如一若摄十即名为尽。若具说即无尽。问为自门无尽。为摄余门亦无尽耶。答一无尽余所无尽。若余不尽一亦不尽。若成一一切即成。若不成一一切不成。是故此摄法即无 现代汉语译本 智慧。因此，照明了知也同时照亮了不照亮。一切诸法都是如此。 二、阐明同体门，仍然如前面的异体门一样。相似地阐明一中有多，多中有一。一即是多，多即是一。现在就一中多门来说，仍然阐明向上去和向下还来。其中逆行和顺行各自具备十门。现在简略地举出它们的始终。大约用十一来说明，就像一中由十缘和合而成。如果没有十一，二和三等也无法成立，十即是一也是如此。问：这个同体门中，与前面的异体门有什么区别呢？答：前面的异体门说‘一中十’，是以望向后面的九个而称为‘一中十’。这个同体门说‘一中十’，是指一中本身就具有九个，所以说‘一中十’。问：如果一中就具有九个，这与前面的异体门‘一即是十’有什么区别呢？答：这里说‘一有九’，是指具有自体之九，而一不是九。如果前面的异体门说‘一即是彼异体’，十等而十不离一。问：一中既然自有九个，应该不是缘起之义吧？答：如果不是缘起，怎么能有九个呢？问：一体怎么能有九个呢？答：如果没有九，就没有一。接下来阐明同体门中‘一即是十’，仍然说一是因为一缘和合而成，所以一即是十。为什么呢？如果十不是一，一就不能成立。一即是十既然如此，一即是二和三也是这样。逆行和顺行各自的十门也是这样。问：这里说自体一即是十，与前面的同体一中十有什么区别呢？答：前面阐明同体中有十，而一不是十。这里阐明一即是十，而一就是十，这是它们的区别。问：这里阐明一体即是十，是否涵盖了所有法？答：随着智慧的差别，可以说涵盖了，也可以说没有涵盖。怎么说呢？如果一涵盖了十，就称为涵盖了。如果具体地说，就没有穷尽。问：是自门没有穷尽，还是涵盖其他门也没有穷尽呢？答：一没有穷尽，其他也没有穷尽。如果其他没有穷尽，一也没有穷尽。如果成就了一，一切就都成就了。如果不成就一，一切就都不成就。因此，这涵盖的法就没有穷尽。
English
English version Wisdom. Therefore, illuminating knowledge also illuminates both what is illuminated and what is not illuminated. All dharmas are like this. Second, elucidating the Gate of Sameness of Essence is still like the previous Gate of Difference. Similarly, it elucidates that within one there are many, and within many there is one. One is many, and many are one. Now, focusing on the Gate of One-in-Many, it still elucidates going upwards and returning downwards. Within them, both reverse and forward orders each possess ten gates. Now, we briefly mention their beginning and end. Speaking approximately with eleven, it is like one being formed by ten conditions. If there is no eleven, two and three cannot be established either, and ten is one in the same way. Question: In this Gate of Sameness of Essence, what is the difference from the previous Gate of Difference? Answer: The previous Gate of Difference says 'One-in-Ten' because it looks towards the subsequent nine, hence it is called 'One-in-Ten.' This Gate of Sameness says 'One-in-Ten' because one itself possesses nine, therefore it is said 'One-in-Ten.' Question: If one possesses nine, what is the difference between this and the previous Gate of Difference 'One is Ten'? Answer: Here, saying 'One has Nine' means having the nine of its own essence, but one is not nine. If the previous Gate of Difference says 'One is that different essence,' then ten and so on, but ten does not depart from one. Question: Since one inherently has nine, shouldn't it not be the meaning of arising from conditions? Answer: If it were not arising from conditions, how could there be nine? Question: How can one essence have nine? Answer: If there is no nine, there is no one. Next, elucidating 'One is Ten' in the Gate of Sameness of Essence, it still says that one is because one is formed by the aggregation of conditions, therefore one is ten. Why? If ten is not one, one cannot be established. Since one is ten, one is two and three are also like this. The ten gates of reverse and forward orders are also like this. Question: Here, saying that the self-essence one is ten, what is the difference from the previous Sameness of Essence One-in-Ten? Answer: The previous elucidation of Sameness of Essence has ten within it, but one is not ten. This elucidates that one is ten, and one is ten, this is the difference. Question: Does this elucidation of one essence being ten encompass all dharmas or not? Answer: Depending on the difference in wisdom, it can be said to encompass or not encompass. How so? If one encompasses ten, it is called encompassing. If speaking specifically, there is no end. Question: Is it that the self-gate has no end, or does encompassing other gates also have no end? Answer: One has no end, and the others have no end. If the others have no end, one also has no end. If one is accomplished, everything is accomplished. If one is not accomplished, everything is not accomplished. Therefore, this encompassing of dharmas has no end. --------------------------------------------------------------------------------
Chinese
尽。复无尽成一之义。于三四义由若虚空。即是尽更不摄余。故名无尽故亦摄尽不尽也。问既言一即摄尽者。为只摄一中十亦摄他处十。答摄他十亦有尽不尽义。何以故离他无自故。一摄他处即无尽而成一之义。他处十义如虚空故有尽。上明举十数为譬说竟。 此下明约法以会理者凡十门。 一者同时具足相应门(此约相应无先后说) 二者因陀罗网境界门(此约譬说) 三者秘密隐显俱成门(此约缘说) 四者微细相容安立门(此约相说) 五者十世隔法异成门(此约世说) 六者诸藏纯杂具德门(此约行行) 七者一多相容不同门(此约理说) 八者诸法相即自在门(此约用说) 九者唯心回转善成门(此约心说) 十者托事显法生解门(此约智说) 就此十门亦一一之门皆复具十会成一百。所言十者。一者教义。二理事。三解行。四因果。五人法。六分齐境位。七法智师弟。八主伴依正。九逆顺体用。十随生根欲性。所言教义者。教即是通相别相三乘五乘之教。即以别教以论别义。所以得理而忘教。若入此通宗而教。即义以同时相应故也。第二理事者。若三乘教辨即异事显异理。如诸经 现代汉语译本： 尽，又因为无尽而成就一的意义。对于三和四的意义，就像虚空一样。尽就是不再包含其他，所以称为无尽，因此也包含尽和不尽。问：既然说一就包含一切，那么是只包含一个中的十，还是也包含其他地方的十？答：包含其他地方的十也有尽和不尽的意义。为什么呢？因为离开其他就没有自身。一包含其他地方，就成为无尽而成就一的意义。其他地方的十的意义就像虚空一样，所以有尽。以上是说明用十个数作为比喻的结束。 以下说明用佛法来会合理，共有十门： 一、同时具足相应门（这是从相应没有先后来说的） 二、因陀罗网（Indra's net，帝释天之网）境界门（这是用比喻来说明） 三、秘密隐显俱成门（这是从缘起来说明） 四、微细相容安立门（这是从相来说明） 五、十世隔法异成门（这是从时间来说明） 六、诸藏纯杂具德门（这是从修行来说明） 七、一多相容不同门（这是从理体来说明） 八、诸法相即自在门（这是从作用来说明） 九、唯心回转善成门（这是从心识来说明） 十、托事显法生解门（这是从智慧来说明） 就这十门，每一门又各自具备十个方面，总共构成一百个方面。所说的十个方面是：一、教义；二、理事；三、解行；四、因果；五、人法；六、分齐境位；七、法智师弟；八、主伴依正；九、逆顺体用；十、随生根欲性。所说的教义，教就是通相、别相、三乘（Three Vehicles）、五乘（Five Vehicles）的教法。用别教来论述别义，所以会因为得理而忘记教。如果进入这个通宗而教，那么义就因为同时相应而成立。第二是理事，如果用三乘的教法来辨别，就是异事显异理，比如各种经典。