English
English version: All are thus. Moreover, just as all directions come to attest and agree with the same name. All attestations from the ten directions are also like this. Therefore, it achieves endlessness upon endlessness, without losing the sequential order of cause and effect. And the essence does not increase or decrease, hence the sutra says: 'All sentient beings attain Buddhahood, yet the Buddha realm does not increase, nor does the sentient being realm decrease.' If not a single sentient being attains Buddhahood, the sentient being realm will not increase, nor will the Buddha realm decrease. Third, the Gate of Simultaneous Completion of Secret and Manifest: This is discussed from the perspective of dependent origination. It still possesses the previous ten gates of teachings. Regarding what is meant by secret and manifest, consider the half-word and full-word in the Nirvana Sutra. In the past, when the half-word was spoken, the half-word was manifest, and the full-word was hidden. Today, when the full-word is spoken, the full-word is manifest, and the half-word is hidden. This is discussing secret and manifest from the perspective of dependent origination. Furthermore, as the Moon Analogy chapter says: 'This side sees a half-moon (the other side sees a full moon).' Yet the nature of the moon itself has no deficiency or fullness; it appears to increase or decrease according to what is seen based on conditions. This is the teaching within the Mahayana school. If one understands the principles of the school, regardless of whether it is spoken or unspoken, it is always half and always full, with no distinction between secret and manifest. Just as the nature of the moon is always full and always half, half and full are not different in time. Therefore, in a single thought, the Tathagata achieves enlightenment through the eight aspects; the moment of birth is the moment of extinction, simultaneously accomplished, hence it is called secret. It is like the numbers one to ten; one is manifest, eleven is hidden. Also, when the eye-faculty enters correct samadhi, it is manifest; when samadhi arises within the realm of form, it is called hidden. And this secret and manifest have no temporal order, hence it is called secret. Fourth, the Gate of Subtle Interpenetration and Establishment: This is discussed from the perspective of phenomena. Consider a single dust mote; this is its small aspect. Countless Buddha lands, Mount Sumeru (the central world-mountain in Buddhist cosmology), Vajra Mountains (diamond mountains) and so on are its large aspects. It is precisely because of the unobstructed and free nature of the real merit of dependent origination that the aspects can interpenetrate. It is not made by gods or humans, hence it can be established. It is like a single dust mote containing a defiled land, and within this dust mote, there are unspeakable pure lands. Within this dust mote, it does not obstruct that defiled land. And the appearance of this pure land is still not lost. Even to the point of various lands, shaped like Shila basins, banners, three-sided, and four-dimensional, etc. --------------------------------------------------------------------------------
Chinese
国。在此一微尘中常不相妨碍。故普贤品云。一切诸世界入于一微尘中。世界不积聚。亦复不离散。故知。若与普相应能于一微尘中见不可说国土。而不杂乱不增不减。岂可须弥纳芥子将为难事哉。理事等十门安立相容亦如是。问此相容门与前因陀罗网门有何别耶。答诸门隐映互相显发重重(复重重成其无)尽者。即是因陀罗网门中摄。若诸门一时具显不相妨碍。即是相容门中摄。 第五十世隔法异成门者。此约三世说。如离世间品说。十世者过去说过去。过去说未来。过去说现在。现在说现在。现在说未来。现在说过去。未来说未来。未来说过去。未来说现在。三世为一念。合前九为十世也。如是十世以缘起力故。相即复相入而不失三世。如以五指为拳不失指。十世虽同时而不失十世。故经云。过去劫入未来。现在劫入过去。现在劫入过去。未来劫入现在。又云。长劫入短劫。短劫入长劫。有劫入无劫。无劫入有劫。又云。过去是未来。未来是过去。现在是过去。菩萨悉了知。又云。无尽无数劫能作一念顷。非长亦非短。解脱人所行如是。十世相入复相即。而不失先后短长之相。故云隔法异成。教义理事等十门相即相入。而不失先后差别之相。故名异成也。 第六诸藏纯杂具德门者。此约诸度门说。何 现代汉语译本 国。在此一微尘中常不相妨碍。所以《普贤品》说：‘一切诸世界进入一个微尘中，世界既不积聚，也不离散。’由此可知，如果与普贤菩萨的行愿相应，就能在一个微尘中见到不可言说的国土，而不杂乱、不增多、不减少。那么，须弥山容纳芥子又算什么难事呢？事理等十门安立相容也是如此。 问：这相容门与前面的因陀罗网门有什么区别呢？ 答：如果诸门隐隐约约、互相显发、重重无尽，就属于因陀罗网门所包含的。如果诸门同时显现、互不妨碍，就属于相容门所包含的。 第五十世隔法异成门：这是从三世的角度来说的。如《离世间品》所说，十世是指过去说过去，过去说未来，过去说现在，现在说现在，现在说未来，现在说过去，未来说未来，未来说过去，未来说现在。三世合为一念，加上前面的九世，合为十世。这十世由于缘起的力量，相互即入，但不失去三世的体性。就像用五个手指握成拳头，但不失去手指的体性一样。十世虽然同时存在，但不失去十世的体性。所以经中说：‘过去劫入未来，现在劫入过去，现在劫入过去，未来劫入现在。’又说：‘长劫入短劫，短劫入长劫，有劫入无劫，无劫入有劫。’又说：‘过去是未来，未来是过去，现在是过去，菩萨完全了知。’又说：‘无尽无数劫能作为一念顷，非长亦非短，解脱之人就是这样行持的。’十世相互即入，但不失去先后长短的相状，所以称为隔法异成。教义事理等十门相互即入，但不失去先后差别的相状，所以称为异成。 第六诸藏纯杂具德门：这是从诸度门的角度来说的。何
English
English version Country. Within this single dust mote, they never obstruct each other. Therefore, the 'Universal Worthy's Conduct and Vows' chapter says: 'All worlds enter into a single dust mote. The worlds neither accumulate nor disperse.' Thus, if one is in accord with Universal Worthy (Samantabhadra)'s practice, one can see unspeakable lands within a single dust mote, without confusion, increase, or decrease. How then could Mount Sumeru containing a mustard seed be considered difficult? The establishment of mutual containment in terms of principle and phenomena, and the ten aspects, is also like this. Question: How does this gate of mutual containment differ from the previous gate of Indra's net? Answer: If the gates are veiled, mutually revealing, and endlessly layered (repeating endlessly), then they are included within the gate of Indra's net. If the gates are simultaneously manifest and do not obstruct each other, then they are included within the gate of mutual containment. The Fiftieth, the Gate of Different Accomplishments Through Separated Dharmas: This is explained in terms of the three times (past, present, future). As the 'Leaving the World' chapter says, the ten times are: the past speaking of the past, the past speaking of the future, the past speaking of the present, the present speaking of the present, the present speaking of the future, the present speaking of the past, the future speaking of the future, the future speaking of the past, the future speaking of the present. The three times are as one thought. Combining the previous nine, they become the ten times. These ten times, due to the power of dependent origination, are mutually identical and mutually enter, without losing the nature of the three times. Just as forming a fist with five fingers does not lose the nature of the fingers. Although the ten times are simultaneous, they do not lose the nature of the ten times. Therefore, the sutra says: 'The past kalpa enters the future, the present kalpa enters the past, the present kalpa enters the past, the future kalpa enters the present.' It also says: 'Long kalpas enter short kalpas, short kalpas enter long kalpas, kalpas with existence enter kalpas without existence, kalpas without existence enter kalpas with existence.' It also says: 'The past is the future, the future is the past, the present is the past, Bodhisattvas fully understand.' It also says: 'Endless, countless kalpas can be made into a moment, neither long nor short. Such is the conduct of the liberated.' The ten times mutually enter and are mutually identical, without losing the appearance of before and after, long and short. Therefore, it is called different accomplishments through separated dharmas. The ten aspects of teaching, principle, phenomena, etc., are mutually identical and mutually enter, without losing the appearance of before and after, and difference. Therefore, it is called different accomplishments. The Sixth, the Gate of Pure and Mixed Qualities of All Treasures: This is explained in terms of the gates of the various perfections (paramitas). What --------------------------------------------------------------------------------
Chinese
者如似就一施门说者。一切万法皆悉名施。所以名纯。而此施门即具诸度等行。故名为杂。如是纯之与杂不相妨碍。故名具德。如大品经一念品明。从始至终不出一念。即名为纯。而此一念之中具于万行。即名为杂。虽尔而与此中纯杂义别。何者如彼经一念者。同是无得相应不明缘起德用。若此明纯者。若约施门一切皆施。若说忍门一切皆忍。说忍门者诸行如虚空。即名为纯。而此忍门具足诸门。即名为杂。纯杂不相乱故名具德。故不同彼念品。又问此与六度相摄义有何别耶。答六度相摄义者。如似以施摄诸度。而诸度非是施。若此明者以施摄诸门。无门不是施。以缘起力故不同六度相摄。故一摄于九十而九十等皆是一。是故名为纯。而一内即具九十等。是故复名杂。故知。不同相摄义。问此与大品相资义复有何别耶。彼中资者阙一即不成。此中十数阙一亦不成。彼此二未审有何别耶。答彼言相资者而能非是所。今言十成一而一即是十。所以不同资义。 第七一多相容不同门者。此约理说。以一入多。多入一故名相容。即体无先后。而不失一多之相。故曰不同。此即缘起实德非天人所修。故经云。以一佛土满十方。十方入一亦无余。世界本相亦不坏。自在愿力故能尔。又如普贤品云。一切众生身入一众生身。一 众生身入一切众生身。又云。一切诸世界令入一尘中。世界不积聚。亦复不杂乱。须弥入芥子。此即不说也。 第八诸法相即自在门者。此约用说。还就约教义理事等十门。取其三种世间圆融无碍自在。故一即摄一切。成其无尽复无尽。以其无尽故相即复相入。此约用以说。问此明其无尽复无尽。相即复相入。与前因陀罗网。及微细相容门有何差别耶。答如譬说同体门中说者。若就隐映相应互相显发。重重复重重成其无尽者。即是因陀罗网门摄。若诸门一时具显不相妨碍者。是相容门摄。若就三世圆融无碍自在。相即复相入成其无尽复无尽者。即是此门摄。问若如是相即即复相入成其无尽复无尽者。此乃浑无疆界。何始何终何因何果耶。答此据法界缘起体性成其无尽复无尽。故先后因果不失。虽不失先后而先后相即复相入。故成其无尽。以先后相即复相入故初发心时便成正觉。如前章门。一即一切无尽亦复无尽。二三亦复尔。故此经叹初发心功德云。彼一念功德深广无边际。如来分别说穷劫不可尽。此即明其一即一切成其一切无尽。又云。何况于无量无数无边劫具足。修诸度诸地功德行。此即是从二三至九十皆成无尽。以是故从十信终心。至十住十行及十回向地等。皆悉明成佛者。良由始终相即复相入成无尽故 现代汉语译本 众生的身体进入一切众生的身体。又说：‘使一切世界进入一粒微尘之中，世界不会因此积聚，也不会因此杂乱。’须弥山（Mount Sumeru，佛教中的圣山）进入芥子（芥菜籽），这也不是不能说的。 第八，诸法相即自在门。这是从作用方面来说的，仍然是就教义、事理等十门，取其三种世间（有情世间、器世间、智正觉世间）圆融无碍自在。所以一即摄一切，成就其无尽又无尽。因为其无尽，所以相即又相入。这是从作用方面来说的。问：这说明其无尽又无尽，相即又相入，与前面的因陀罗网（Indra's net，帝释天之网，比喻佛法重重无尽）及微细相容门有什么差别呢？答：如在譬说同体门中所说，如果就隐映相应、互相显发，重重复重重成就其无尽，那就是因陀罗网门所摄。如果诸门一时具显，互不妨碍，那就是相容门所摄。如果就三世（过去、现在、未来）圆融无碍自在，相即又相入，成就其无尽又无尽，那就是此门所摄。问：如果这样相即又相入，成就其无尽又无尽，这岂不是浑然没有疆界，哪里是开始，哪里是终结，哪里是因，哪里是果呢？答：这是根据法界（Dharmadhatu，宇宙万法总称）缘起（dependent origination，诸法由因缘而生）的体性，成就其无尽又无尽，所以先后因果不会丧失。虽然不丧失先后，而先后相即又相入，所以成就其无尽。因为先后相即又相入，所以初发心时便成就正觉（perfect enlightenment）。如前章门所说，一即一切无尽亦复无尽，二三也是这样。所以此经赞叹初发心的功德说：‘那一念的功德深广无边际，如来（Tathagata，佛的称号）分别解说，穷尽劫数也说不完。’这说明一即一切，成就其一切无尽。又说：‘何况于无量无数无边劫具足修诸度（paramitas，六度或十度）诸地（bhumi，菩萨修行所证的阶位）功德行。’这是从二三到九十都成就无尽。因此，从十信（ten faiths）终心，到十住（ten abodes）、十行（ten practices）及十回向（ten dedications）地等，都说明能够成佛，正是因为始终相即又相入，成就无尽的缘故。