English
English version: A drop [of water]. Therefore, one then uses the cultivation within the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The cultivation of the Three Vehicles over many kalpas (aeons) is not comparable to a single thought in the One Vehicle (Buddhayāna). Therefore, the following explains that Sudhana (善财童子) from Manjushri (文殊菩萨), generated the aspiration to seek good spiritual friends (kalyāṇa-mitra). After experiencing one hundred and ten cities, it was still not as good as seeing Samantabhadra Bodhisattva (普贤菩萨) in a single thought. Therefore, knowing that one can enter this ocean of dependent origination (pratītyasamutpāda), how could one not become a Buddha in a single thought? As for those who have just begun to sit in meditation and focus their minds, and who claim to have become Buddhas simply by attaining a state of quietude, this can also be said to be becoming a Buddha, but they have not attained the perfect and ultimate accomplishment. It is like how all rivers can be said to be water, but they are not the same as the water of the ocean. Here, the meaning of becoming a Buddha in a single thought is generally analyzed: If the Small Vehicle (Hinayana) says that one must complete one hundred kalpas within three great asamkhya kalpas (Asamkhya kalpa, immeasurable eons), and cultivate the causes of the various marks and characteristics [of a Buddha] in order to become a Buddha. If the cultivation is complete, it is impossible not to become a Buddha. Therefore, there is no meaning of becoming a Buddha in a single thought. If the Great Vehicle (Mahayana) explains the meaning of becoming a Buddha in a single thought, there are roughly two types. First, it is converging all conditions and entering into the real nature, without any distinction of quantity. Therefore, it explains the meaning of becoming a Buddha in a single thought. Such as the meaning of the 'Single Thought' chapter in the Mahaprajnaparamita Sutra (大品经). Second, the various practices have been completed, and the final thought is taken as becoming a Buddha. It is like a person traveling far, with the final step being the arrival. This also divides and uses dependent origination, and explains the cultivation of the path over three asamkhya kalpas. The cultivation before the ten bhumis (stages) is one asamkhya kalpa, the first bhumi to the seventh bhumi is the second asamkhya kalpa, and the eighth bhumi to the tenth bhumi is the third asamkhya kalpa. However, it is also not fixed, and there are those who become Buddhas through a single thought. Therefore, it is clearly known that it is not fixed. If the One Vehicle (Ekayana) explains becoming a Buddha in a single thought, such as the Great Vehicle taking the final thought as becoming a Buddha, then one enters the One Vehicle. Looking back at the initial thought from the later thought, the initial thought is then the accomplishment. Why? Because cause and effect are identical and correspond simultaneously. Therefore, if one wants to discuss its accomplishment, it is accomplishment upon accomplishment, accomplishment upon accomplishment. If sentient beings want to become Buddhas later, it is later and later, later and later. Therefore, the 'Inconceivable' chapter (Acintya-prajna-paramita) says that the Buddhas and Tathagatas (如来) are not those who did not awaken first, but for the sake of sentient beings, in every thought, they constantly cut off afflictions and do not remain in the stage of learning, but attain perfect enlightenment. Therefore, now, citing the accomplishment in a single thought, it is simultaneous with the Buddha, but the position has not yet reached the ultimate. Therefore, there are also differences in depth. It is like a person who has just left home and one who has traveled in other lands for a long time, although they are both in the sky, there is a difference in distance. Therefore, the stages of faith, abiding, etc., each say they have become Buddhas. -------------------------------------------------------------------------------- 者。而复辨其浅深。此须善思之。
Chinese
第九唯心回转善成门者。此约心说。所言唯心回转者。前诸义教门等。并是如来藏性清净真心之所建立。若善若恶随心所转故云回转善成。心外无别境故言唯心。若顺转即名涅槃。故经云心造诸如来。若逆转即是生死。故云三界虚妄唯一心作。生死涅槃皆不出心。是故不得定说性是净及与不净。故涅槃云。佛性非净亦非不净。净与不净皆唯心。故离心更无别法。故楞伽经云。心外无境界无尘虚妄见。问若心外更无别境。有无皆由心成者。如人先见障外有物。别有人去物时心由谓有。尔时物实无何名由心成耶。答若随虚妄心中转者。此障外物亦随心之有无。此亦心随去物不去物而转。若论如来藏性真实净心说者。此物不动本处。体应十方。性恒常转纵移到他方。而常不动本处。此即缘起自在力。然非是变化幻术所为。是故虽复七处九会。而不离寂灭道场。维摩云。文殊师利不来相而来。不见相而见。此之谓也。 第十托事显法生解门者。此约智说。言托事者如经举金色世界之事。即显始起于实际之法。一切幢一切盖等事是行体也。又如法界品云。开楼观门相见弥勒菩萨所行因事至菩提道场。以楼观则菩提相。所以言显法主解也。若大乘宗中所明亦托事以显法。即以异事显 现代汉语译本：再说辨别佛法的深浅，这需要好好思考。 第九，唯心回转善成门。这是从心的角度来说的。所说的‘唯心回转’，是指前面各种义教门等，都是如来藏性清净真心所建立的。无论是善是恶，都随着心而转变，所以叫做‘回转善成’。心外没有别的境界，所以说‘唯心’。如果顺着心性运转，就叫做涅槃。所以经中说，‘心造诸如来’。如果逆着心性运转，就是生死。所以说，‘三界虚妄，唯一心作’。生死涅槃都离不开心。因此，不能断定说自性是清净或者是不清净。所以《涅槃经》说，‘佛性非净亦非不净，净与不净皆唯心’。离开了心，就没有别的法。所以《楞伽经》说，‘心外无境界，无尘虚妄见’。问：如果心外没有别的境界，有无都由心决定，比如人先看到障碍物外有东西，别人把东西拿走时，心中仍然认为有。这时东西实际上没有了，怎么能说是心造成的呢？答：如果随着虚妄心而转，那么这障碍物外的物体也随着心的有无而变化。这也是心随着物体被拿走或不被拿走而转变。如果从如来藏性真实净心来说，这物体不动于本处，本体遍应十方，自性恒常运转，即使移动到他方，也常不动于本处。这就是缘起自在力。然而这不是变化幻术所能做到的。因此，即使经历了七处九会，也不离开寂灭道场。《维摩诘经》说，‘文殊师利不来相而来，不见相而见’，说的就是这个道理。 第十，托事显法生解门。这是从智慧的角度来说的。所说的‘托事’，比如经中举金色世界的事，就显示了始起于实际的法。一切幢、一切盖等事，是行体的体现。又如《法界品》说，‘开启楼观门，相见弥勒菩萨所行因事至菩提道场’，以楼观象征菩提。所以说‘显法主解’。如果大乘宗中所阐明的，也是托事以显法，即用不同的事来显示。
English
English version: Furthermore, to distinguish the shallowness and depth of the Dharma requires careful consideration. Ninth, the Gate of Mind-Only Reversion and Accomplishment of Goodness. This speaks from the perspective of the mind. The so-called 'Mind-Only Reversion' refers to the fact that the preceding gates of teachings and meanings are all established by the pure, true mind of the Tathagatagarbha-nature (Tathagatagarbha-nature: the womb of the Buddhas, the inherent potential for enlightenment). Whether good or evil, it transforms according to the mind, hence the term 'Reversion and Accomplishment of Goodness.' There is no separate realm outside the mind, therefore it is called 'Mind-Only.' If it revolves in accordance with the nature of mind, it is called Nirvana. Therefore, the sutra says, 'The mind creates all Tathagatas (Tathagatas: Buddhas).' If it revolves against the nature of mind, it is Samsara (Samsara: the cycle of birth, death, and rebirth). Therefore, it is said, 'The three realms are illusory, created solely by the one mind.' Samsara and Nirvana do not go beyond the mind. Therefore, one cannot definitively say that the nature is pure or impure. Thus, the Nirvana Sutra says, 'Buddha-nature is neither pure nor impure; purity and impurity are both Mind-Only.' Apart from the mind, there is no other Dharma (Dharma: the teachings of the Buddha). Therefore, the Lankavatara Sutra says, 'Outside the mind, there are no realms, no dust, and illusory views.' Question: If there are no separate realms outside the mind, and existence or non-existence is determined by the mind, such as when someone first sees something outside an obstacle, and someone else takes the object away, the mind still thinks it exists. At this time, the object is actually gone, so how can it be said to be created by the mind? Answer: If it revolves according to the deluded mind, then the object outside the obstacle also changes according to the mind's existence or non-existence. This is also the mind changing according to whether the object is taken away or not. If speaking from the perspective of the true, pure mind of the Tathagatagarbha-nature, this object does not move from its original place, its essence pervades the ten directions, and its nature constantly revolves. Even if it moves to another place, it always remains unmoved from its original place. This is the power of dependent origination (dependent origination: the principle that all things arise in dependence upon conditions). However, this is not something that transformation or illusion can accomplish. Therefore, even after experiencing the seven locations and nine assemblies, it does not depart from the Bodhimanda (Bodhimanda: the place of enlightenment) of stillness. The Vimalakirti Sutra says, 'Manjushri (Manjushri: the Bodhisattva of wisdom) comes without coming, sees without seeing,' which is what this means. Tenth, the Gate of Relying on Events to Reveal the Dharma and Generate Understanding. This speaks from the perspective of wisdom. The so-called 'relying on events' is like the sutra citing the event of the golden world, which reveals the Dharma that originates from reality. All banners, all canopies, and other such events are manifestations of the practice body. Furthermore, as the Dharmadhatu Chapter says, 'Opening the gate of the pavilion, seeing Maitreya Bodhisattva (Maitreya Bodhisattva: the future Buddha) going to the Bodhi (Bodhi: enlightenment) place through the cause of events,' using the pavilion to symbolize Bodhi. Therefore, it is said 'revealing the Dharma and generating understanding.' If what is elucidated in the Mahayana (Mahayana: one of the two major traditions of Buddhism) school also relies on events to reveal the Dharma, that is, using different events to reveal. --------------------------------------------------------------------------------
Chinese
于异理法。此中以事即法故随举一事摄法。无尽故前举幡幢等。皆言一切。所以不同大乘说也。此中明因果者如一乘说也。 华严一乘十玄门(终) 华严大教阐扬十玄门者。此为鼻祖。贤首仍之载于教义章内。大意相同而文有详略。及作探玄记改易二名。用一华叶演说为清凉悬谈张本。后人不知。以为清凉十玄与贤首有异者。盖未见探玄记也。今教义章与悬谈并行于世。而复刻此卷。欲令人知其本源耳(杨文会记)。 现代汉语译本：对于不同的理法，这里因为事即是法，所以随便举出一个事就包含了法。因为法是无尽的，所以前面举的幡幢等，都说是‘一切’。这和在大乘经典中的说法不同。这里阐明因果关系，就像一乘经典里说的那样。 《华严一乘十玄门》（终） 阐扬华严大教的十玄门，以此为鼻祖。贤首国师沿用了它，并记载在《教义章》内。大意相同，只是文字详略有所不同。后来在撰写《探玄记》时，更改了两个名称，用‘一华叶演说’作为清凉澄观撰写《悬谈》的张本。后人不了解，以为清凉澄观的十玄门与贤首国师的不同，这是因为没有看过《探玄记》的缘故。现在《教义章》与《悬谈》并行于世，又重新刊刻此卷，是想让人知道它的本源而已（杨文会 记）。
English
English version: Regarding different principles and methods (异理法), here, because phenomena are identical to the Dharma (事即法), any single phenomenon mentioned encompasses the Dharma. Because the Dharma is inexhaustible, the banners and streamers (幡幢) mentioned earlier are all referred to as 'all' (一切). This differs from the explanations in Mahayana sutras. The explanation of cause and effect here is like that in the One Vehicle (一乘) sutras. The Ten Profound Gates of the Huayan One Vehicle (华严一乘十玄门) (End) The exposition of the Ten Profound Gates of the Huayan (华严) Great Teaching takes this as its origin. Master Xianshou (贤首) followed it and recorded it in the 'Chapter on Teachings and Meanings' (教义章). The general meaning is the same, but the wording varies in detail. Later, when writing the 'Record of Exploring the Profound' (探玄记), two names were changed, and the 'Explanation with One Flower and One Leaf' (一华叶演说) was used as the basis for Qingliang ChengGuan's (清凉澄观) 'Suspended Commentary' (悬谈). Later people did not understand and thought that Qingliang ChengGuan's Ten Profound Gates were different from Master Xianshou's, which is because they had not seen the 'Record of Exploring the Profound'. Now, the 'Chapter on Teachings and Meanings' and the 'Suspended Commentary' coexist in the world, and this volume is re-engraved to let people know its origin (Recorded by Yang Wenhui (杨文会)). --------------------------------------------------------------------------------