English
English version: 'Exhaustion' (尽), moreover, achieves the meaning of 'one' because of 'inexhaustibility' (无尽). Regarding the meanings of 'three' and 'four', it is like empty space. 'Exhaustion' means not containing anything else, so it is called 'inexhaustible', and therefore it also includes both 'exhaustion' and 'non-exhaustion'. Question: Since it is said that 'one' includes everything, does it only include the ten within one, or does it also include the ten in other places? Answer: Including the ten in other places also has the meaning of 'exhaustion' and 'non-exhaustion'. Why? Because without others, there is no self. 'One' including other places becomes 'inexhaustible' and achieves the meaning of 'one'. The meaning of the ten in other places is like empty space, so it is 'exhausted'. The above concludes the explanation using the ten numbers as a metaphor. Below explains using the Dharma to understand the principle, with a total of ten gates: 1. The Gate of Simultaneous Completeness and Correspondence (同时具足相应门) (This is explained from the perspective of correspondence without sequence) 2. The Gate of the Realm of Indra's Net (因陀罗网境界门) (This is explained using a metaphor) 3. The Gate of Simultaneous Completion of Secret and Manifest (秘密隐显俱成门) (This is explained from the perspective of dependent origination) 4. The Gate of Subtle Interpenetration and Establishment (微细相容安立门) (This is explained from the perspective of characteristics) 5. The Gate of Different Completion Through Separation of the Ten Times (十世隔法异成门) (This is explained from the perspective of time) 6. The Gate of Pure and Mixed Merits of All Treasures (诸藏纯杂具德门) (This is explained from the perspective of practice) 7. The Gate of Interpenetration and Difference Between One and Many (一多相容不同门) (This is explained from the perspective of principle) 8. The Gate of Inter-identity and Freedom of All Dharmas (诸法相即自在门) (This is explained from the perspective of function) 9. The Gate of Transformation of Mind and Perfect Accomplishment (唯心回转善成门) (This is explained from the perspective of mind) 10. The Gate of Manifesting Dharma and Generating Understanding Through Events (托事显法生解门) (This is explained from the perspective of wisdom) Regarding these ten gates, each gate also possesses ten aspects, forming a total of one hundred aspects. The ten aspects are: 1. Teaching and meaning; 2. Principle and phenomena; 3. Understanding and practice; 4. Cause and effect; 5. Person and Dharma; 6. Boundaries and stages; 7. Dharma, wisdom, teacher, and disciple; 8. Principal, attendant, dependent, and proper; 9. Adverse, favorable, essence, and function; 10. Following birth, roots, desires, and nature. Regarding teaching and meaning, teaching refers to the teachings of the common aspect, the distinct aspect, the Three Vehicles (三乘), and the Five Vehicles (五乘). Using the distinct teaching to discuss distinct meanings, one may forget the teaching because of attaining the principle. If one enters this common school and teaches, then the meaning is established because of simultaneous correspondence. Second is principle and phenomena. If one distinguishes using the teachings of the Three Vehicles, it is different phenomena manifesting different principles, such as various sutras. --------------------------------------------------------------------------------
Chinese
举异事喻异理。若此宗即事是理。如入法界等经文是体。实即是理相彰即是事。第三解行者如三乘说。解而非行。如说人名字而不识其人。若通宗说者即行即解。如看其面不说其名而自识也。相显为行。契穷后际为解。第四因果者。修相为因契穷为果。第五人法者。文殊显其妙慧。普贤彰其称周。明人即法也。第六分齐境位者。参而不杂各住分位。即分齐境位。第七法智师弟者。开发为师相相成即弟子。第八主伴依正者。举一为主余即为伴。主以为正伴即是依。第九逆顺体用者。即是成坏义也。第十随生根欲性者。随缘常应也。如涅槃经云。此方见满余方见半。而月实无虚盈。若此宗明者。常增减而常无增减。以同时相应。然此十门体无前后。相应既其具此十门。余因陀罗等九门亦皆具此十门。何但此十门。其中一一皆称周法界。所以举十门者成其无尽义也。 今释第一同时具足相应门者。即具明教义理事等十门同时也。何以得如此耶。良由缘起实德法性海印三昧力用故得然。非是方便缘修所成故得同时。今且据因是同时者。若小乘说因果者。即转因以成果。因灭始果成。若据大乘因果亦得同时。而不彰其无尽。如似舍缘以成舍。因果同时成而不成余物。以因有亲疏故。所以成有尽。若通宗明因果者。举疏缘以 现代汉语译本 用不同的事例来比喻不同的道理。如果此宗认为事即是理，如同《入法界经》等经文所说是体。实际上，理的显现就是事。第三，关于解和行，如同三乘所说，有解而无行，就像只说人的名字而不认识其人。如果通宗来说，即行即解，如同看到其面貌，即使不说其名字也能认识他。相的显现就是行，契合穷尽后际就是解。第四，关于因果，修习相就是因，契合穷尽就是果。第五，关于人法，文殊菩萨显示其妙慧，普贤菩萨彰显其周遍，说明人即是法。第六，关于分齐境位，参与而不混杂，各自安住于自己的分位，这就是分齐境位。第七，关于法智师弟，开发智慧的是师，互相成就的就是弟子。第八，关于主伴依正，举出一个为主，其余就是伴。主是正，伴就是依。第九，关于逆顺体用，就是成坏的意义。第十，关于随生根欲性，就是随缘常应。如同《涅槃经》所说：‘此方见月亮是满月，其他地方见月亮是半月，而月亮实际上没有虚盈。’如果此宗明白，常增减而常无增减，因为同时相应。然而，这十门体性上没有前后，相应就具备这十门。其余因陀罗等九门也全都具备这十门。何止这十门，其中的每一门都周遍法界。所以举出十门，是为了成就其无尽的意义。 现在解释第一同时具足相应门，就是具足明教义理事等十门，也是同时的。为什么能这样呢？因为缘起、实德、法性、海印三昧（Samadhi, 佛教术语，意为‘定’）的力用，才能这样。不是方便缘修所成就的，所以才能同时。现在且就因是同时来说，如果小乘说因果，就是转因以成果，因灭始果成。如果根据大乘，因果也可以同时，但不彰显其无尽。好像舍弃缘以成就舍，因果同时成而不成余物，因为因有亲疏，所以成就有限。如果通宗明白因果，举出疏缘以
English
English version Different examples are used to illustrate different principles. If this school believes that event is principle, just as the scriptures such as the *Entering the Dharma Realm Sutra* are said to be the substance. In reality, the manifestation of principle is event. Third, regarding understanding and practice, as the Three Vehicles say, there is understanding without practice, just like saying a person's name without knowing the person. If speaking from the perspective of the comprehensive school, practice is understanding, just like seeing his face, even without saying his name, one can recognize him. The manifestation of phenomena is practice, and the complete understanding of the ultimate future is understanding. Fourth, regarding cause and effect, cultivating phenomena is the cause, and complete understanding is the effect. Fifth, regarding person and Dharma, Manjushri (Bodhisattva of Wisdom) manifests his wonderful wisdom, and Samantabhadra (Bodhisattva of Universal Virtue) manifests his pervasiveness, illustrating that person is Dharma. Sixth, regarding divisions and positions, participating without mixing, each abiding in their own position, this is divisions and positions. Seventh, regarding Dharma wisdom teacher and disciple, the one who develops wisdom is the teacher, and those who mutually accomplish each other are the disciples. Eighth, regarding principal and subordinate, dependent and correct, taking one as the principal, the rest are the subordinates. The principal is correct, and the subordinates are dependent. Ninth, regarding reverse and順, substance and function, it is the meaning of 成 and 坏 (establishment and destruction). Tenth, regarding following the roots, desires, and nature of beings, it is constantly responding according to conditions. As the *Nirvana Sutra* says: 'This land sees the moon as full, while other lands see the moon as half, but the moon actually has no waxing or waning.' If this school understands, it is constantly increasing and decreasing, yet constantly without increasing or decreasing, because of simultaneous correspondence. However, these ten gates have no before or after in their essence, and correspondence possesses these ten gates. The remaining nine gates, such as Indra's net, also all possess these ten gates. Not only these ten gates, but each of them pervades the Dharma Realm. Therefore, presenting ten gates is to accomplish its meaning of endlessness. Now, explaining the first gate of simultaneous completeness and correspondence, it is possessing the ten gates of teaching, principle, event, and reason, all simultaneously. Why is it possible to be like this? Because of the power of dependent origination, real virtue, Dharma nature, and the Samadhi (Samadhi, Buddhist term for 'concentration') of the Ocean Seal, it is possible to be like this. It is not accomplished by expedient causal cultivation, so it can be simultaneous. Now, let's just say that the cause is simultaneous. If the Hinayana (Small Vehicle) speaks of cause and effect, it is transforming the cause to become the effect, and the effect arises only when the cause ceases. If according to the Mahayana (Great Vehicle), cause and effect can also be simultaneous, but it does not manifest its endlessness. It is like abandoning the conditions to build a house, cause and effect are accomplished simultaneously, but it does not accomplish other things, because the causes have close and distant relationships, so the accomplishment is limited. If the comprehensive school understands cause and effect, it presents distant conditions to --------------------------------------------------------------------------------
Chinese
入亲。是故如舍成时。一切法皆一时成。若有一法不成者。此舍亦不成。如似初步若到一切步皆到。若有一步非到者一切步皆非到。故经云。虽成等正觉不舍初发心。又如大品经云。非初不离初。非后不离后。而明菩提也。问既言一步即到者。何须用第二步耶。答汝言一步即到者。为多是即一以不。又言何用第二步者。此第二步为是一即多以否。若初步是多一。第二步即一多者。云何乃言一步到不用第二步耶。答若不一是多一。多亦不是一多者。何但一步不能到。虽行多步终是不到。故知一步与多步常有到不到义。因中尚尔者。果中亦无果义。故涅槃经云。智者应当定说亦有亦无。今举一步到者。即是法界缘起海印定力说到不到。不同情谓说到不到。故经云。唯应度者乃能见之。而复不失因果。不堕断常。故经云。深入缘起断诸邪见斯之谓也。问若因果同时即因成果。因即成果那得言不失因果耶。答如地论云。依缘二种义示现二种时。依因义者名为因。依果义者名为果。岂得失于因果耶。又且既言因果同时那得言失。若其失者何名因果同时耶。因果同时既如此。教义理事等同时亦然。问既言同时相应者。今举因果一事。即得具前教义等十门以否。答今但举十门者欲成其无尽。若论三种世间圆融。可但一事具此十门。亦 现代汉语译本： 入亲（进入亲证）。因此，就像房屋建成时，一切法都同时成就。如果有一法不成，这房屋也无法建成。就像最初的一步如果到达，一切步都到达。如果有一步没有到达，一切步都没有到达。所以经中说：‘即使成就等正觉（Anuttara-samyak-sambodhi，无上正等正觉），也不舍弃最初的发心。’又如《大品经》（Mahaprajnaparamita Sutra，摩诃般若波罗蜜多经）所说：‘非初不离初，非后不离后’，以此来阐明菩提（Bodhi，觉悟）。 问：既然说一步就到达，为什么需要第二步呢？ 答：你说一步就到达，是多即一，还是不是？又说为什么需要第二步，这第二步是一即多，还是不是？如果初步是多即一，第二步是一即多，怎么能说一步到达，不需要第二步呢？ 答：如果不是一即多，多也不是一即多，不仅一步不能到达，即使走很多步，最终也无法到达。所以知道一步与多步常有到达与不到达的意义。因地中尚且如此，果地中也没有果的意义。所以《涅槃经》（Nirvana Sutra，涅槃经）说：‘智者应当肯定地说亦有亦无。’现在举一步到达，就是法界缘起海印定力（Dharmadhatu-pratitya-samutpada-samadhi-bala，法界缘起海印三昧力）说到不到，不同于情识所说的说到不到。所以经中说：‘唯有应度之人才能见到它。’而且不失去因果，不堕入断常二见。所以经中说：‘深入缘起，断除各种邪见’，说的就是这个道理。 问：如果因果同时，就是因成果，因就是果，怎么能说不失去因果呢？ 答：如《地论》（Dasabhumika Sutra，十地经论）所说：‘依缘两种意义，示现两种时间。依因的意义来说，名为因；依果的意义来说，名为果。’怎么会失去因果呢？而且既然说因果同时，怎么能说失去呢？如果失去，怎么能叫因果同时呢？因果同时既然如此，教义、理事等同时也是这样。 问：既然说同时相应，现在举因果一事，就能具备前面的教义等十门吗？ 答：现在只举十门，是为了成就其无尽。如果论三种世间圆融，只需一事就具备这十门，也