English
English version: Entering into intimacy (experiencing direct realization). Therefore, just as when a house is completed, all dharmas are accomplished simultaneously. If one dharma is not accomplished, this house cannot be completed either. It's like the first step; if it arrives, all steps arrive. If one step does not arrive, all steps do not arrive. Therefore, the sutra says: 'Even after attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), one does not abandon the initial aspiration.' Furthermore, as the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The beginning is not apart from the beginning, the end is not apart from the end,' thereby clarifying Bodhi (Enlightenment). Question: Since it is said that one step arrives, why is a second step needed? Answer: When you say that one step arrives, is the many identical to the one, or not? And when you say why is a second step needed, is this second step the one identical to the many, or not? If the initial step is the many identical to the one, and the second step is the one identical to the many, how can you say that one step arrives and the second step is not needed? Answer: If the one is not identical to the many, and the many is also not identical to the one, not only can one step not arrive, but even if many steps are taken, one will ultimately not arrive. Therefore, know that one step and many steps always have the meaning of arriving and not arriving. If it is like this in the causal stage, then there is also no meaning of result in the resultant stage. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'The wise should definitely say that it both exists and does not exist.' Now, citing one step arriving is the Dharmadhatu-pratitya-samutpada-samadhi-bala (Dharmadhatu Dependent Origination Samadhi Power) speaking of arriving and not arriving, different from what sentient consciousness speaks of arriving and not arriving. Therefore, the sutra says: 'Only those who are to be liberated can see it.' Moreover, one does not lose cause and effect, and does not fall into the two extreme views of annihilationism and eternalism. Therefore, the sutra says: 'Deeply entering into dependent origination, cutting off all wrong views,' this is what it is talking about. Question: If cause and effect are simultaneous, then the cause is the effect, and the cause is the effect, how can you say that cause and effect are not lost? Answer: As the Dasabhumika Sutra (Ten Stages Sutra) says: 'Relying on the two meanings of conditions, two times are shown. According to the meaning of cause, it is called cause; according to the meaning of effect, it is called effect.' How can cause and effect be lost? Moreover, since it is said that cause and effect are simultaneous, how can you say that they are lost? If they are lost, how can it be called cause and effect being simultaneous? Since cause and effect being simultaneous is like this, the teachings, principles, and phenomena being simultaneous are also like this. Question: Since it is said that they are simultaneously corresponding, now citing the one matter of cause and effect, can it fully possess the preceding ten gates of teachings, etc.? Answer: Now, only citing the ten gates is to accomplish their inexhaustibility. If discussing the perfect fusion of the three realms, just one matter can possess these ten gates, also --------------------------------------------------------------------------------
Chinese
具无尽无量法界虚空法门。成其无尽复无尽。若但就别事说不成无尽者。只同大乘义也。 第二因陀罗网境界门者。此约譬以明。亦复具有教义等十门。如梵网经。即取梵宫罗网为喻。今言因陀罗网者。即以帝释殿网为喻。帝释殿网为喻者。须先识此帝网之相。以何为相。犹如众镜相照众镜之影见一镜中。如是影中复现众影。一一影中复现众影。即重重现影成其无尽复无尽也。是故如第七地赞请经云。于一微尘中各示那由他无量无边佛于中而说法。此即智正觉。世间又云。于一微尘中现无量佛国须弥金刚围。世间不迫迮。此即据器世间。又云。于一微尘中现有三恶道天人阿修罗。各各受业报。此即据众生世间。又云。如一微尘所示现。一切微尘亦如是。故于微尘现国土。国土微尘复示现。所以成其无尽复无尽。此即是其法界缘起。如智如理实德如此。非即变化对缘方便故说。若是大乘宗所明。即言神力变化故大小得相入。或云菩萨力故入。又言不二故入。不同一乘说。问若此宗明相入不论神力。乃言自体常如此者。斯则浑无疆界。无始无终何缘得辨因果教义等耶。答以随智差别故举一为主。余则为伴。犹如帝网举一珠为首众珠现中。如一珠即尔。一切珠现亦如是。是故前经举一菩萨为主。一切菩萨围绕。一一菩 现代汉语译本：具备无尽无量的法界虚空法门，成就其无尽又无尽。如果仅仅就个别事物来说，不能成就无尽，那就只等同于大乘的含义了。 第二，因陀罗网（Indra's Net，帝释天的网）境界门。这是用比喻来说明，也同样具有教义等十门，如同《梵网经》。《梵网经》就是取梵天宫的罗网作为比喻。现在说的因陀罗网，就是用帝释天宫殿的网作为比喻。要用帝释天宫殿的网作为比喻，必须先认识这个帝网的相状。以什么作为相状呢？就像众多镜子互相照耀，众多镜子的影子显现在一面镜子中。这样，在影子中又显现出众多影子，每一个影子中又显现出众多影子，就这样重重显现影子，成就其无尽又无尽。所以，如同第七地菩萨赞请经所说，‘在一粒微尘中各自示现那由他（nayuta，数量单位）无量无边的佛，在其中说法’。这就是智正觉。世间又说，‘在一粒微尘中显现无量佛国须弥山（Sumeru，山名）金刚围’，世间并不显得拥挤。这是就器世间来说的。又说，‘在一粒微尘中现有三恶道、天人、阿修罗（Asura，一种神），各自承受业报’。这是就众生世间来说的。又说，‘如同一粒微尘所显示，一切微尘也都是这样’。所以在微尘中显现国土，国土微尘又显示出来，所以成就其无尽又无尽。这就是法界缘起，如智如理的真实功德就是这样，不是因为变化对缘方便才这样说。 如果是大乘宗所阐明的，就说是神力变化，所以大小可以互相进入。或者说是菩萨的力量所以进入。又说因为不二所以进入。这不同于一乘的说法。问：如果这个宗派阐明相入，不谈神力，而是说自体本来就是这样，那么这就完全没有疆界，没有开始也没有终结，怎么能够分辨因果教义等等呢？答：因为随着智慧的差别，所以举出一个作为主要，其余的作为伴随。就像帝释天的网，举出一颗珠子作为首要，众多珠子显现在其中。如同一颗珠子是这样，一切珠子显现也是这样。所以前面的经文举出一位菩萨作为主要，一切菩萨围绕，每一位菩
English
English version: It possesses endless and immeasurable Dharmadhatu (Dharmadhatu, the realm of all phenomena) voidness Dharma-gates, accomplishing its endlessness upon endlessness. If only individual matters are discussed, failing to achieve endlessness, then it is merely equivalent to the meaning of Mahayana (Mahayana, the Great Vehicle). Secondly, the Indra's Net (Indra's Net, the net of the god Indra) realm-gate. This uses a metaphor to illustrate, and also possesses the ten gates such as doctrine. Like the Brahma Net Sutra (Brahma Net Sutra, a Mahayana Buddhist text), it takes the Brahma palace net as a metaphor. Now, saying Indra's Net, it takes the net of the palace of Indra (Indra, king of the gods) as a metaphor. To use the net of Indra's palace as a metaphor, one must first recognize the characteristics of this Indra's Net. What are its characteristics? It is like numerous mirrors reflecting each other, with the reflections of numerous mirrors appearing in one mirror. Thus, in the reflections, numerous reflections appear again, and in each reflection, numerous reflections appear again. In this way, the repeated appearance of reflections accomplishes its endlessness upon endlessness. Therefore, as the Seventh Ground Bodhisattva Praise Sutra says, 'In one tiny dust mote, each shows nayutas (nayuta, a unit of measurement) of immeasurable and boundless Buddhas, preaching the Dharma within.' This is the wisdom of perfect enlightenment. The world also says, 'In one tiny dust mote, countless Buddha-lands, Mount Sumeru (Sumeru, a mythical mountain), and Vajra (Vajra, diamond) enclosures appear,' the world does not feel crowded. This refers to the realm of containers. It is also said, 'In one tiny dust mote, there are the three evil paths, gods, humans, and Asuras (Asura, a type of demigod), each receiving karmic retribution.' This refers to the realm of sentient beings. It is also said, 'As one tiny dust mote shows, so do all tiny dust motes.' Therefore, in a tiny dust mote, a land is revealed, and the dust motes of the land are revealed again, thus accomplishing its endlessness upon endlessness. This is the arising of Dharmadhatu dependent origination. The true virtues of wisdom and principle are like this, not just said because of expedient transformations in response to conditions. If it is explained by the Mahayana school, it is said that it is due to the transformation of spiritual power, so that large and small can enter each other. Or it is said that it is because of the power of the Bodhisattvas that they enter. It is also said that it is because of non-duality that they enter. This is different from the teachings of the Ekayana (Ekayana, the One Vehicle). Question: If this school explains interpenetration without discussing spiritual power, but says that the self-nature is inherently like this, then it is completely without boundaries, without beginning and without end. How can one distinguish cause and effect, doctrine, and so on? Answer: Because of the differences in wisdom, one is taken as the main one, and the others are taken as companions. Just like Indra's Net, one pearl is taken as the primary one, and numerous pearls appear within it. As one pearl is like this, so is the appearance of all pearls. Therefore, the previous sutra takes one Bodhisattva as the main one, with all Bodhisattvas surrounding, each Bodhi --------------------------------------------------------------------------------
Chinese
萨皆悉如是。又如诸方皆来证诚同其名号。一切十方证诚皆亦如是。所以成其无尽复无尽。而不失因果先后次第。而体无增减故经云。一切众生尽成佛。佛界亦不增。众生界亦不减。若无一众生成佛众生界亦不增。佛界亦不减也。 第三秘密隐显俱成门者。此约缘起说也。还具前教义十门。所言隐显者。如涅槃经半字及满字。昔说半字故半字即显。满字即隐。今日说满字。即满字即显半字即隐。此即约缘而说隐显。又如月喻品云。此方见半(他方见满)。而彼月性实无亏盈。随缘所见故有增减。此即是大乘宗中说。若通宗辨者不待说与不说。常半常满隐显无别时。如彼月性常满而常半。半满无异时。是故如来于一念中。八相成道生时即是灭时。同时俱成故。所以称秘密。如似十数一即十一即是显。二三四至十即为隐。又眼根入正受即是显。于色法中三昧起即名隐。而此隐显体无前后。故言秘密也。 第四微细相容安立门者。此就相说。如一微尘。此即是其小相。无量佛国须弥金刚山等即其大相。直以缘起实德无碍自在致使相容。非是天人所作故安立。如似一微尘中有秽国土。而即于此微尘中具有不可说净国。在此微尘中而于彼秽国不相妨碍。而此净国之相仍亦不失。乃至有诸国土尸罗盆幢形三方及四维等 现代汉语译本： 萨皆悉如是（一切都是这样）。又如各方诸佛都来证明和赞同相同的名号。一切十方诸佛的证明和赞同也都是这样。因此成就了无尽又无尽的境界，而且不失去因果的先后次序。而本体没有增减，所以经中说：‘一切众生都成佛，佛界也不会增加，众生界也不会减少。’如果没有一个众生成佛，众生界也不会增加，佛界也不会减少。 第三，秘密隐显俱成门，这是从缘起上说的。仍然具备前面的教义十门。所说的隐显，如《涅槃经》中的半字和满字。过去说半字，所以半字就显现，满字就隐没。现在说满字，满字就显现，半字就隐没。这正是从缘起上说隐显。又如《月喻品》中说：‘此方见半月（他方见满月）。’而月亮的本性实际上没有亏缺和盈满，随着因缘所见而有增减。这是大乘宗中的说法。如果通达宗义的人辨别，不必等待说与不说，常常是半月和满月同时存在，隐显没有分别的时候。就像月亮的本性常常是满月而又常常是半月，半月和满月没有不同的时间。因此，如来在一念之中，八相成道，出生时就是灭时，同时成就，所以称为秘密。就像十个数字，一就是显现，十一就是隐没。又如眼根进入正受就是显现，在色法中三昧生起就叫做隐没。而这种隐显本体没有先后，所以说是秘密。 第四，微细相容安立门，这是就现象上说的。如同一微尘，这是它的小相。无量佛国、须弥山、金刚山等是它的大相。正是因为缘起真实功德无碍自在，才使得大小之相能够相容。不是天人所造作，所以能够安立。就像一微尘中有污秽的国土，而就在这微尘中具有不可说的清净国土。在这微尘中，而与那污秽的国土互不妨碍。而这清净国土的景象仍然不会失去。乃至有各种国土，尸罗盆、幢形、三方以及四维等。