English
English version: Therefore, within one assembly, one chapter, one article, one sentence, all possess the meaning of encompassing everything, and each article and each sentence pervades everything. This is because the universal Dharma has no limits, and the perfect teachings should be so. Just as Indra's net (Indra's net, a metaphor for the interconnectedness of all things in the universe) has no boundaries, it exhausts the boundless realms that all Buddhas can transform. The verse in the Vairochana Chapter (Vairochana Chapter) says: 'In the dust of all Buddha-lands (Buddha-land), Vairochana (Vairochana Buddha) manifests his power of freedom, his vast vows resonate like the ocean, subduing all sentient beings.' Furthermore, the Sutra of Perfect Causation (Sutra of Perfect Causation) mentioned in the Dharmadhatu Chapter (Dharmadhatu Chapter) means this. The endless ocean of teachings should be understood in this way. Manifesting the Meaning of the Sutra, Seventh The meaning of the sutra is vast and profound, and its true source is distant and unfathomable. It is roughly divided into two categories, each with ten aspects to distinguish. First, clarify the Dharma that is indicated, which is vast and boundless, summarized into ten pairs for comprehensive coverage. The first is the pair of teachings and meanings, referring to the endless verbal teachings and the meanings they explain. The second is the pair of phenomena and principle, referring to the arising phenomena and the truth on which they rely. The third is the pair of realm and wisdom, referring to the wonderful realms of true and conventional reality that are observed, and distinguishing the great wisdom of Samantabhadra (Samantabhadra's great wisdom) that can observe. The fourth is the pair of practice and position, referring to the ocean of Samantabhadra's practices (Samantabhadra's practices), and distinguishing the content included in the five positions of Bodhisattvas. The fifth is the pair of cause and effect, referring to distinguishing the causes of Bodhisattvas' arising and enlightenment, and manifesting the results of the Tathagata's wisdom and cessation. It is also Samantabhadra's perfect cause and Vairochana's perfect result. The sixth is the pair of reliance and correctness, referring to the Lotus Treasury World (Lotus Treasury World) and the boundless and diverse world-seas such as tree forms, and manifesting the unobstructed reliance of the Dharma-body clouds of all Buddhas and Bodhisattvas. The seventh is the pair of essence and function, referring to the fact that whenever a Dharma is mentioned in this sutra, it must be internally the same as true nature and externally respond to the faculties of sentient beings. There is no Dharma that does not possess both essence and function. The eighth is the pair of person and Dharma, referring to Buddhas, Bodhisattvas, teachers, disciples, and others, manifesting and expounding the Dharma-gate seas of the Dharmadhatu. The ninth is the pair of reverse and compliant, referring to the manifestation of the cruelty of the five heats (five heats) and the king of the Bhikkhus (king of the Bhikkhus) in the text, and the manifestation of proper practice in accordance with reason through giving and upholding precepts. The tenth is the pair of response and sensation, referring to the fact that the faculties and desires of sentient beings are diverse, and the manifestations of the saints are also boundless. The Vairochana Chapter says: 'All that sentient beings delight in seeing is manifested like clouds.' However, these ten pairs correspond simultaneously, forming an interconnected and integrated whole. In whichever aspect, all is possessed, and this is what this sutra possesses. --------------------------------------------------------------------------------
Chinese
之法。次明所显理趣者。巧辩自在势变多端。亦举十例以现无碍。一性相无碍。二广狭无碍。三一多无碍。四相入无碍。五相是无碍。六隐显无碍。七微细无碍。八帝网无碍。九十世无碍。十主伴无碍。于前所说十对法中。一一皆有此十无碍。是故即有百门千门等准思之。今且略于事法上辨此十例。余法准知。具如经中。一莲华叶即具此十义。谓此华叶则同真性。不碍事相宛然显现。经云。法界不可坏莲华世界海等。此是理事一味无碍之门。二则此华叶。其必普周无有边际。而恒不坏本位分齐。此即分则无分广狭无碍。经云。此诸华叶普覆法界等。三即此华叶具无边德。不可言一。融无二相不可言多。此一即多多复即一。一多无二为一华叶。经云。知一即多多即一等。是谓第三一多门也。四此一华叶。其必舒己遍入一切。差别法中。复能摄取彼一切法。令入己内。是故即舒恒摄同时无碍。经云。以一佛土满十方。十方入一亦无余等。是谓第四相入门也。五此一华叶。必废己同他。举体全是彼一切法。而恒摄他同己。全彼一切即是己体。是故己即是他。他即是己。己即是他己不立。他即是己他不存。他己存亡同时显现。经云。长劫即是短劫。短劫即是长劫等。是谓第五相是门也。六又此华叶既遍一切法。彼一切法亦皆普 遍。此能遍彼则此显彼隐。彼能遍此则彼显此隐。此能摄彼亦此显彼隐。彼能摄此亦彼显此隐。如是此彼各有即显即隐。无有障碍。经中东方见入正受。西方见三昧起等。是谓第六隐显门也。七此华叶中。悉能显现微细刹土炳然齐现。无不具足。经云。于一尘中。微细国土庄严清净旷然安住。又如第九回向微细处说。是谓第七微细门也。八又此华叶一一尘中。各有无边诸世界海。世界海中复有微尘。此微尘内复有世界。如是重重不可穷尽。非是心识思量境界。如帝释殿天珠网覆。珠既明彻互相影现。所现之影还能现影。如是重重不可穷尽。经云。如因陀罗网世界。十地论云。帝网差别者。唯智能知非眼所见。是谓第八帝网门也。九此一华叶。横遍十方竖该九世。谓过去过去世。过去现在世。过去未来世。如过去世有此三世。现在未来当知亦尔。总此九世摄为一念。总别合举名为十世。具如离世间品说。又以时无别体依华以立。华既无碍时亦如之。是故经云。过去一切劫安置未来。今未来一切劫。回置过去世。又云。无量无数劫能作一念顷等。是谓第九十世门也。十又此华叶理无孤起。必摄无量眷属围绕。经云。此华有世界海尘数莲华。以为眷属。此经圆教所有之法。皆互为主伴具德圆满。是故见此华叶。即是见于无尽 现代汉语译本 遍。如果这个能够周遍那个，那么这个就显现，那个就隐没。如果那个能够周遍这个，那么那个就显现，这个就隐没。如果这个能够摄持那个，那么这个就显现，那个就隐没。如果那个能够摄持这个，那么那个就显现，这个就隐没。像这样，这个和那个各有显现和隐没，没有障碍。《华严经》中说，东方见到进入正受（Samadhi，禅定），西方见到三昧（Samadhi，禅定）生起等等，这就是第六隐显门。 七、在这个华叶中，完全能够显现微细的刹土（Buddha-kshetra，佛土），清晰地同时显现，没有不具备的。《华严经》说：‘于一尘中，微细国土庄严清净旷然安住。’又如第九回向微细处所说，这就是第七微细门。 八、又在这个华叶的每一个微尘中，各有无边的诸世界海（Lokadhatu-samudra，世界之海），世界海中又有微尘，这个微尘内又有世界，这样重重叠叠，不可穷尽，不是心识思量所能达到的境界。就像帝释天（Indra，佛教护法神）的宫殿，用天珠网覆盖，珠子明亮清澈，互相映现，所显现的影子还能显现影子，这样重重叠叠，不可穷尽。《华严经》说：‘如因陀罗（Indra，佛教护法神）网世界。’《十地经论》说：‘帝网差别，唯智能知，非眼所见。’这就是第八帝网门。 九、这一个华叶，横向周遍十方（Ten directions），纵向包含九世（Nine periods of time）。也就是过去过去世、过去现在世、过去未来世。像过去世有这三世，现在世和未来世也应当知道是这样。总共这九世摄为一念。总别合起来称为十世，详细的在《离世间品》中说明。又因为时间没有别的自体，依靠华而建立，华既然没有障碍，时间也像这样。所以《华严经》说：‘过去一切劫安置未来，今未来一切劫，回置过去世。’又说：‘无量无数劫能作一念顷’等等，这就是第九十世门。 十、又这个华叶，理上不会孤立生起，必定摄持无量的眷属围绕。《华严经》说：‘此华有世界海尘数莲华，以为眷属。’这部经圆教（Perfect Teaching）所有的法，都互相作为主伴，具备功德圆满。所以见到这个华叶，就是见到无尽。
English
English version Everywhere. If this can pervade that, then this is manifest and that is hidden. If that can pervade this, then that is manifest and this is hidden. If this can encompass that, then this is manifest and that is hidden. If that can encompass this, then that is manifest and this is hidden. Thus, this and that each have immediate manifestation and immediate concealment, without any obstruction. In the Sutra, seeing entry into Samadhi (正受, meditative absorption) in the East, seeing the arising of Samadhi (三昧, meditative concentration) in the West, etc., this is called the sixth, the Gate of Concealment and Manifestation. Seven: Within this flower petal, all the subtle Buddha-ksetras (刹土, Buddha-fields) can be clearly and completely manifested, appearing distinctly and simultaneously, lacking nothing. The Sutra says: 'Within a single dust mote, subtle Buddha-lands, adorned, pure, vast, and peaceful, abide.' This is also described in the ninth chapter on directing merit to the subtle realms. This is called the seventh, the Gate of Subtlety. Eight: Furthermore, within each dust mote of this flower petal, there are boundless oceans of worlds (世界海, Lokadhatu-samudra). Within these oceans of worlds, there are again dust motes, and within these dust motes, there are worlds. Thus, layer upon layer, endlessly, beyond the realm of conceptual thought. Like the palace of Indra (帝释天, Buddhist protector deity), covered with a net of heavenly jewels, the jewels are clear and reflect each other, and the reflections can also reflect reflections, thus layer upon layer, endlessly. The Sutra says: 'Like the world of Indra's (因陀罗, Buddhist protector deity) net.' The *Dasabhumika Sutra* says: 'The differences in Indra's net can only be known by wisdom, not seen by the eye.' This is called the eighth, the Gate of Indra's Net. Nine: This single flower petal horizontally pervades the ten directions (十方, ten directions) and vertically encompasses the nine periods of time (九世, nine periods of time). That is, the past of the past, the present of the past, and the future of the past. Just as the past has these three periods, so too should the present and future be understood. All these nine periods are encompassed within a single thought. Combining the general and the specific is called the ten periods of time, as described in detail in the *Leaving the World* chapter. Furthermore, because time has no separate substance, it is established based on the flower. Since the flower is without obstruction, so too is time. Therefore, the Sutra says: 'Placing all the kalpas (劫, eons) of the past in the future, and returning all the kalpas of the future to the past.' It also says: 'Countless kalpas can be made into a moment,' etc. This is called the ninth, the Gate of the Ten Times. Ten: Furthermore, this flower petal does not arise in isolation in principle; it must encompass countless retinues surrounding it. The Sutra says: 'This flower has as its retinue as many lotus flowers as there are dust motes in the oceans of worlds.' All the dharmas (法, teachings) of the Perfect Teaching (圆教, Perfect Teaching) in this Sutra mutually serve as principal and attendant, possessing complete virtues. Therefore, seeing this flower petal is seeing the endless. --------------------------------------------------------------------------------
Chinese
法界。非是托此别有所表。下文云。从无生法忍所起华盖等。此一华叶。既具此等十种无碍。余一切事皆亦如是准之。如事中既尔。如前十对法门之中。一一皆有如是十种无础。准此知之。 释经意第八 夫以。法相圆融实有所因。因缘无量略辨十种。一为明诸法无定相故。二唯心现故。三如幻事故。四如梦现故。五胜通力故。六深定用故。七解脱力故。八因无限故。九缘起相由故。十法性融通故。于此十中。随一即能令彼诸法混融无碍。初无定相者。谓以小非定小故能容大。大非定大故能入小。十住品云。金刚围山数无量。悉能安置一毛端。欲知至大有小相。菩萨因此初发心。解云。此中明大非大故有小相也。二明一切法皆唯心现无别自体。是故大小随心回转。即入无碍。又释。谓彼心所现毛端之处。此心于彼现大世界。大小同处互不相碍。下文云。彼心不常住。无量难思议。显现一切法。各各不相知等。三明一切法如幻故。谓如幻法小处现大皆无障碍。下文云。或现须臾作百年。幻力自在悦世间等。四明一切法皆如梦故。谓彼梦法长短无碍。是故论云。处梦谓经百年。觉乃须臾故。时虽无量摄在一刹耶等。五胜通力故者。谓自在位中。菩萨诸佛胜神通力。小处现大无所障碍。四种通中幻通所摄。转变 现代汉语译本：法界并非是借此来特别表示什么。下文说，从无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻理解和接受）所生起的华盖等等。这一片花叶，既然具备这十种无碍，其余一切事物也都可以这样类推。如同事相中既然如此，如同前面十对法门之中，每一个都具有这十种无碍的基础，依此来理解。 解释经文意义第八 因为法相圆融确实有其原因。因缘无量，略微辨别为十种：一是为阐明诸法没有固定不变的相状；二是唯心所现；三是如幻事一般；四是如梦境一般显现；五是殊胜神通之力；六是甚深禅定的作用；七是解脱之力；八是因无限；九是缘起相互依存；十是法性融通。在这十种原因中，随便哪一种都能使那些诸法混合融通而没有障碍。最初的‘没有固定不变的相状’，是指因为小不是固定的小，所以能容纳大；大不是固定的大，所以能进入小。《十住品》中说：‘金刚围山（Vajra fence mountains，佛教宇宙观中围绕世界的山脉）数量无量，全部都能安置在一根毛发的尖端。想要知道至大之中有小的相状，菩萨因此最初发心。’解释说：‘这里阐明大不是固定的大，所以有小的相状。’二是阐明一切法都是唯心所现，没有别的自体，因此大小随着心念回转，就进入无碍的境界。又解释说，心所显现的毛发尖端之处，此心在那里显现广大的世界，大小同处，互相不相妨碍。下文说：‘那个心不是常住不变的，无量难以思议，显现一切法，各自互不相知等等。’三是阐明一切法如幻，如同幻术变现，小的地方显现大的事物，都没有障碍。下文说：‘或者显现短暂的时间变为一百年，幻术之力自在，使世间喜悦等等。’四是阐明一切法都如梦境，梦境中时间长短没有障碍。所以论中说：‘在梦中经历一百年，醒来却只是须臾之间。时间虽然无量，却能收摄在一个刹那（ksana，极短的时间单位）之中等等。’五是殊胜神通之力，在自在的地位中，菩萨诸佛以殊胜的神通力，在小的地方显现大的事物，没有什么障碍。属于四种神通中的幻通所摄，可以转变。