English
English version: The Dharmadhatu (realm of reality) is not meant to specifically represent something else. The following text says, 'From the Anutpattika-dharma-kshanti (acceptance that phenomena are neither created nor destroyed) arise the flower canopies, etc.' Since this single flower petal possesses these ten kinds of unobstructedness, all other things can be inferred to be the same. Just as it is in phenomena, so it is that within each of the previous ten pairs of Dharma gates, each has these ten kinds of unobstructed foundations. Understand this accordingly. Explanation of the Sutra's Meaning, Eighth The perfect fusion of Dharmas (laws, principles) indeed has a cause. The causes and conditions are immeasurable, but we briefly distinguish ten kinds: First, to clarify that all Dharmas have no fixed characteristics; second, they are manifestations of mind only; third, they are like illusory events; fourth, they appear like dreams; fifth, due to the power of superior spiritual penetrations; sixth, due to the function of deep Samadhi (meditative absorption); seventh, due to the power of liberation; eighth, because causes are infinite; ninth, because arising depends on mutual conditions; tenth, because the Dharma-nature is all-pervasive and interpenetrating. Among these ten, any one can cause those Dharmas to blend and merge without obstruction. The first, 'no fixed characteristics,' means that because small is not fixed as small, it can contain large; large is not fixed as large, so it can enter small. The 'Ten Stages' chapter says, 'The number of Vajra fence mountains (mountains surrounding the world in Buddhist cosmology) is immeasurable, and all can be placed on the tip of a single hair. If you want to know that the extremely large has the characteristic of small, the Bodhisattva (enlightenment being) initially awakens the mind because of this.' The explanation says, 'This clarifies that large is not fixed as large, so it has the characteristic of small.' Second, it clarifies that all Dharmas are manifestations of mind only, without a separate self-nature. Therefore, large and small revolve according to the mind, and thus enter unobstructedness. Another explanation says that at the tip of a hair manifested by the mind, this mind manifests a vast world there. Large and small are in the same place, not obstructing each other. The following text says, 'That mind is not permanent, immeasurable and inconceivable, manifesting all Dharmas, each not knowing the other, etc.' Third, it clarifies that all Dharmas are like illusions, like illusory transformations, where small places manifest large things without obstruction. The following text says, 'Or manifesting a moment as a hundred years, the power of illusion is free and delights the world, etc.' Fourth, it clarifies that all Dharmas are like dreams, where the length of time in dreams is unobstructed. Therefore, the treatise says, 'In a dream, one experiences a hundred years, but upon awakening, it is only a moment. Although time is immeasurable, it can be contained within a single kshana (instant), etc.' Fifth, the power of superior spiritual penetrations means that in the state of freedom, Bodhisattvas and Buddhas, with their superior spiritual powers, manifest large things in small places without obstruction. This is included within the illusory penetration of the four kinds of spiritual penetrations, capable of transformation. --------------------------------------------------------------------------------
Chinese
外事故。余三亦具。准思之可见。六深定力故者。谓彼自在三昧力故。令于小处而现大法。无所障碍。下文云。入微尘数诸三昧。一一三昧生尘等定。一尘中现无量刹。而彼微尘亦不增。乃至云。是名大仙三昧力。七解脱力故者。谓此皆是不思议解脱力之所现故。如不思议品十种解脱中云。于一尘中。建立三世一切佛刹等。八因无限故者。明此皆由无限善根所起故。谓佛地善根所起之法妙极自在。是故一则一切无所障碍。下文云。以一佛土满十方。十方入一亦无余。世界本相亦不坏。无比功德故能尔。解云。无比功德故者。出所因也。九缘起相由力故者。谓一与多互为缘起。相由成立故。有如此相即入等。此有二种。一约用。有有力无力相持相依。故有相入。二约体。全体有空能作所作全体相是。故有相即。此二复有二义。一异体相望故。有微细隐显。谓异体相容具微细义。异体相是具隐显义。二同体内具故。得有一多广狭。谓同体相入故。有一多无碍。同体相即故。有广狭无碍。又由异体摄同故有帝网无碍义。现于时中故。得有十世义。缘起无性故。得有性相无碍义。相关互摄故。得有主伴无碍义。是故此一缘起门即具前十义。思之可见。下文云。菩萨善观缘起法于一法中解众多法。众多法中解了一法。又云。一中 现代汉语译本 外事故：其余三种原因也具备。仔细思考就可以明白。 六、甚深定力故（因为甚深禅定的力量）：这是指凭借自在三昧的力量，使得在微小之处也能显现广大的法，没有任何障碍。下文说：‘进入微尘数量的各种三昧，每一个三昧都产生如微尘数量的禅定。’在一粒微尘中显现无量佛刹，而那粒微尘也不会因此增大，乃至说：‘这叫做大仙的三昧力。’ 七、解脱力故（因为解脱的力量）：这是说这一切都是不可思议的解脱力所显现的缘故。如《不可思议品》十种解脱中说：‘在一粒微尘中，建立三世一切佛刹等。’ 八、因无限故（因为因是无限的）：说明这一切都是由无限的善根所产生的缘故。佛地的善根所产生的法，精妙到了极点，非常自在。因此，一即一切，没有任何障碍。下文说：‘用一个佛土充满十方，十方进入一个佛土也没有剩余。世界本来的相状也没有破坏，因为有无比的功德才能这样。’解释说：‘无比功德故’，是指出产生这种现象的原因。 九、缘起相由力故（因为缘起相互依存的力量）：是指一和多互相作为缘起，相互依存而成立的缘故，才有如此相即相入等现象。这有两种情况：一是从作用上来说，有有力无力、互相支持、互相依靠的关系，所以有相入。二是从本体上来说，全体是空，能作和所作全体相互就是。这两种情况又有两种含义：一是异体相互观望，有微细隐显。异体相容具备微细的含义，异体相是具备隐显的含义。二是同体内在具备，才能有一多广狭。同体相入，所以有一多无碍；同体相即，所以有广狭无碍。又因为异体摄取同体，所以有帝网无碍的含义。显现在时间中，所以有十世的含义。缘起没有自性，所以有性相无碍的含义。相关互相摄取，所以有主伴无碍的含义。因此，这一个缘起门就具备了前面的十种含义。仔细思考就可以明白。下文说：‘菩萨善于观察缘起法，在一个法中理解众多法，在众多法中理解了一个法。’又说：‘一中’
English
English version External accidents: The other three reasons are also present. It can be understood by careful consideration. 6. Because of the power of profound Samadhi (六深定力故): This refers to the power of the self-existent Samadhi (自在三昧), which allows the manifestation of great Dharma in small places without any obstacles. The following text says: 'Entering various Samadhis in the number of dust particles, each Samadhi generates Samadhis equal to the number of dust particles.' In one dust particle, countless Buddha-lands appear, and that dust particle does not increase in size. It even says: 'This is called the Samadhi power of the great immortal (大仙).' 7. Because of the power of liberation (解脱力故): This means that all of this is manifested by the power of inconceivable liberation. As stated in the ten types of liberation in the 'Inconceivable Chapter': 'Within one dust particle, establish all Buddha-lands of the three times, etc.' 8. Because the cause is infinite (因无限故): This explains that all of this arises from infinite good roots. The Dharma arising from the good roots of the Buddha-ground is extremely subtle and free. Therefore, one is all, without any obstacles. The following text says: 'Using one Buddha-land to fill the ten directions, the ten directions entering one also have no remainder. The original appearance of the world is not destroyed, because of incomparable merit.' The explanation says: 'Because of incomparable merit (无比功德故),' indicating the cause of this phenomenon. 9. Because of the power of interdependent origination (缘起相由力故): This refers to the fact that one and many mutually serve as interdependent origination, and are established by mutual dependence, thus having phenomena such as mutual identity and interpenetration. There are two situations: First, in terms of function, there are relationships of strong and weak, mutual support, and mutual reliance, so there is interpenetration. Second, in terms of essence, the whole is empty, and the agent and the action are entirely identical. These two situations have two meanings: First, different entities observe each other, having subtle concealment and manifestation. The mutual containment of different entities possesses the meaning of subtlety, and the mutual identity of different entities possesses the meaning of concealment and manifestation. Second, because the same entity is inherently present, there can be one and many, wide and narrow. Because of the interpenetration of the same entity, there is unobstructedness between one and many; because of the identity of the same entity, there is unobstructedness between wide and narrow. Furthermore, because different entities encompass the same entity, there is the meaning of the unobstructedness of Indra's net (帝网). Appearing in time, there is the meaning of the ten ages. Because interdependent origination has no self-nature, there is the meaning of unobstructedness between nature and appearance. Because of mutual relevance and mutual inclusion, there is the meaning of unobstructedness between host and companion. Therefore, this one gate of interdependent origination possesses the preceding ten meanings. It can be understood by careful consideration. The following text says: 'Bodhisattvas are skilled at observing the Dharma of interdependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas.' It also says: 'In one' --------------------------------------------------------------------------------
Chinese
解无量。无量中解一。展转生非实智者无所畏。解云。展转生是互为缘起出因也。十法性融通力故者。谓若唯约事相。互相碍不可则入。若唯约理性。则唯一味不可则入。今则理事融通。具斯无碍。谓不异理之事具摄理性时。令彼不异理之多事。随彼所依理。皆于一中现。若一中摄理而不尽。即真理有分限失。若一中摄理尽。多事不随理现。即事在理外失。今既一事之中全摄理。多事岂不于中现。舍那品云。于此莲华藏世界海之内。一一尘中见一切法界。解云。一切法界是事法界也。又不思议品云。一切诸佛于一一微尘中。示现一切世界微尘等佛刹种种庄严。常转法轮教化众生。未曾断绝。而微尘不大世界不小。决定了知安住法界。解云。此中文意。明此大小之事同是安住理法界。故令彼能依事法大小相在无障碍也。 明经益第九 夫以。信向趣入此普贤法。圆通顿益广大无边。略摄经文现其十种。一见闻益。二发心益。三起行益。四摄位益。五速证益。六灭障益。七转利益。八造修益。九顿得益。十称性益。初见闻益者。谓依此普法。见闻如来及此遗法。所种善根成金刚种。不可破坏。要必成佛。如性起品云。若有得经卷地如来塔庙礼拜供养。彼众生等。具足善根灭烦恼患。得贤圣乐。佛子乃至不信邪 现代汉语译本 理解无量（Ananta）。在无量之中理解一。辗转相生，对于没有真实智慧的人来说是无所畏惧的。解释说：‘辗转相生’是指互为缘起，是产生的原因。‘十法性融通力故’是指，如果只从现象（事相）层面来看，互相障碍，无法进入；如果只从理性层面来看，则只有一种味道，无法进入。现在是理事融通，具备这种无碍。意思是说，不异于理的事物完全包含理性时，使得那些不异于理的众多事物，随着它们所依赖的理，都在一中显现。如果一中包含的理不完全，就是真理有局限的缺失；如果一中包含的理完全，众多事物不随着理显现，就是事物在理之外的缺失。现在既然一件事物之中完全包含理，众多事物怎么不会在其中显现呢？《舍那品》说：‘在这莲华藏世界海之内，一一微尘中见到一切法界。’解释说：‘一切法界’是事法界。《不思议品》又说：‘一切诸佛于一一微尘中，示现一切世界微尘等佛刹种种庄严，常转法轮教化众生，未曾断绝。而微尘不大，世界不小，决定了知安住法界。’解释说：这段文字的意思是，说明这大小的事物同样是安住在理法界，所以使得它们所依赖的事法大小相互存在没有障碍。 明经益第九 凭借着对普贤法（Samantabhadra Dharma）的信仰和趣入，圆满通达，利益广大无边。简略地概括经文，呈现出十种利益：一、见闻益；二、发心益；三、起行益；四、摄位益；五、速证益；六、灭障益；七、转利益；八、造修益；九、顿得益；十、称性益。首先是见闻益，是指依靠这普贤法，见闻如来（Tathagata）以及这部遗法，所种下的善根成为金刚种子，不可破坏，必定成佛。如《性起品》所说：‘如果有人得到经卷的地方，如来塔庙，礼拜供养，这些众生等，具足善根，灭除烦恼患，得到贤圣的快乐。佛子，甚至不信邪。’