Chinese
、显俱现也。八、俱摄俱入必不俱，故隐、显斯绝也。九、以前八义同一缘起故，自在俱现前也。十、各相形夺超然无寄，圆融绝虑也。亦深思会意，可以准知。 又单摄、单收入等十义，准前思之。 第五一事隐现门，一事望多，有摄、有入，隐、显自在亦有十义。一、由摄多，故一现也。二、由一入多，故一隐也。三、以摄入同时一法，故亦隐亦显也。四、全摄相夺各尽，故非隐非现也。五、由一能摄多，方能入于多，是即现常隐也。六、由入多故，方能摄多，是即隐常现。七、由具前六，义方为一，故俱隐俱现也。八、二义同一相夺俱尽，故非隐非现也。九、合前八义同在一法，无碍顿现前。十、由前诸义各相夺尽，泯然无寄，迥超言虑，即俱泯也。并各去情，如理思之。 又如摄入具隐、显，有此十义。当知，隐现具摄入亦有十义。准思之。 第六多事隐现门，多事望一有摄、有入，隐、显自在亦有十义。一、由多摄一，故多显也。二、由多入一，故多隐也。三、以显入俱现故，亦隐亦现也。四、摄入相夺故，俱非也。五、以多能摄一方能入一，即显常隐。六、以多能入一方能摄一，故即隐常显也。七、以具前二义方为多故，即隐即现俱现也。八、同体二义必相夺尽，即隐显非也。 现代汉语译本 八、俱摄俱入必然不会同时发生，因此隐和显的对立就消除了。九、因为前面八种意义都基于同一缘起，所以自在地同时显现。十、各种现象相互影响和消减，超越了任何依赖，达到圆融无碍的境界。 也应深入思考体会，可以依此推知其他情况。 另外，关于单摄、单收入等十种意义，可以参照前面的方法进行思考。 第五，一事隐现门，从一事相对于多事的角度来看，有摄、有入，隐和显的自在也有十种意义。一、由于一事摄持多事，所以一事显现。二、由于一事融入多事，所以一事隐没。三、因为摄入同时存在于一法之中，所以既隐又显。四、完全摄持，相互消减，各自穷尽，所以既非隐也非显。五、由于一事能够摄持多事，才能融入多事，这就是显现而常隐。六、由于融入多事，才能摄持多事，这就是隐没而常现。七、由于具备了前面六种意义，才能成为一，所以既隐又显。八、两种意义同时相互消减，完全穷尽，所以既非隐也非显。九、前面八种意义合在一起，存在于同一法中，无碍地同时显现。十、由于前面各种意义相互消减穷尽，完全泯灭，超越了言语和思虑，这就是完全泯灭。都要去除主观情感，如实地思考。 另外，如果摄入同时具备隐和显，就有这十种意义。应当知道，隐现同时具备摄入也有十种意义。参照前面的方法思考。 第六，多事隐现门，从多事相对于一事的角度来看，有摄、有入，隐和显的自在也有十种意义。一、由于多事摄持一事，所以多事显现。二、由于多事融入一事，所以多事隐没。三、因为显现和融入同时存在，所以既隐又显。四、摄入相互消减，所以既非隐也非显。五、因为多事能够摄持一事，才能融入一事，这就是显现而常隐。六、因为多事能够融入一事，才能摄持一事，所以这就是隐没而常显。七、因为具备了前面两种意义才能成为多事，所以既隐又显同时显现。八、同体的两种意义必然相互消减穷尽，所以既非隐也非显。
English
English version 8. Simultaneous inclusion and entry are impossible; therefore, the opposition between concealment and manifestation ceases. 9. Because the preceding eight meanings arise from the same origin, they manifest freely and simultaneously. 10. Various phenomena influence and diminish each other, transcending any dependence, reaching a state of perfect harmony and unobstructedness. One should deeply contemplate and understand, and other situations can be inferred accordingly. Furthermore, regarding the ten meanings of single inclusion and single entry, contemplate them by referring to the previous methods. Fifth, the Gate of Concealment and Manifestation of One Thing: From the perspective of one thing relative to many things, there are inclusion and entry, and the freedom of concealment and manifestation also has ten meanings. 1. Because one thing includes many things, one thing manifests. 2. Because one thing enters into many things, one thing is concealed. 3. Because inclusion and entry exist simultaneously in one dharma, it is both concealed and manifested. 4. Complete inclusion, mutual diminution, and exhaustion of each, therefore it is neither concealed nor manifested. 5. Because one thing can include many things, it can enter into many things; this is manifestation that is always concealed. 6. Because it enters into many things, it can include many things; this is concealment that is always manifested. 7. Because it possesses the preceding six meanings, it can become one; therefore, it is both concealed and manifested. 8. The two meanings simultaneously diminish each other and are completely exhausted; therefore, it is neither concealed nor manifested. 9. The preceding eight meanings are combined and exist in the same dharma, manifesting simultaneously without obstruction. 10. Because the preceding meanings mutually diminish and exhaust each other, completely disappearing, transcending words and thoughts, this is complete annihilation. One must remove subjective emotions and contemplate truthfully. Furthermore, if inclusion and entry simultaneously possess concealment and manifestation, there are these ten meanings. It should be known that concealment and manifestation simultaneously possessing inclusion and entry also have ten meanings. Contemplate by referring to the previous methods. Sixth, the Gate of Concealment and Manifestation of Many Things: From the perspective of many things relative to one thing, there are inclusion and entry, and the freedom of concealment and manifestation also has ten meanings. 1. Because many things include one thing, many things manifest. 2. Because many things enter into one thing, many things are concealed. 3. Because manifestation and entry exist simultaneously, it is both concealed and manifested. 4. Inclusion and entry mutually diminish each other; therefore, it is neither. 5. Because many things can include one thing, they can enter into one thing; this is manifestation that is always concealed. 6. Because many things can enter into one thing, they can include one thing; therefore, this is concealment that is always manifested. 7. Because possessing the preceding two meanings can become many things, it is both concealed and manifested simultaneously. 8. The two meanings of the same entity must mutually diminish and exhaust each other; therefore, it is neither concealed nor manifested. --------------------------------------------------------------------------------
Chinese
九、合前八义同时顿现，相现前也。十、以前法义各相形夺，泯然超绝。准前思之。 又隐、显具摄入十义，同前思推。 第七事事相是门，缘起事法展转相成，体互相无，彼此相是。亦有十义。一、于大缘起中，若无一缘起，非直所起不彼能起；缘体亦不成，是故一缘是能成，为有义；多缘所成无体，是空义。是即多归于一，故一存多泯也。二、多亦为一，故多为能成，是有义；一为所成，是空义。是即一归于多，故存一泯。三、两门二义并不相离，故即存亡俱现。四、形夺俱尽，故即存亡俱泯也。五、一为能成，必有所成故，是则摄多同一之有，即是废自同他之空也。六、多为能成，必有所成故，亦摄废同前。七、一多各二，不相离故，无碍俱现也。八、摄废同体，定不得故，即俱非也。九、一多缘起随义成立，故则相是存、亡俱存现前。十、能所存亡空有俱尽，故泯然超绝也。深思可知。 第八一多存泯门，然一望多有摄他、废自，相是、存泯亦有十义。一、此法有摄他同己，故自存也。二、废己同他，故自泯也。三、收废俱现，故亦存亦泯也。四、以二义全夺，故俱非也。五、非尽己同他，无己尽他同己，是故即泯常存也。六、反上句，故即存常泯也。七、二义不相离，故存即泯、泯即存 现代汉语译本 九、合前八义同时顿现，相现前也。 十、以前法义各相形夺，泯然超绝。准前思之。 又隐、显具摄入十义，同前思推。 第七事事相是门，缘起事法展转相成，体互相无，彼此相是。亦有十义。一、于大缘起中，若无一缘起，非直所起不彼能起；缘体亦不成，是故一缘是能成，为有义；多缘所成无体，是空义。是即多归于一，故一存多泯也。二、多亦为一，故多为能成，是有义；一为所成，是空义。是即一归于多，故存一泯。三、两门二义并不相离，故即存亡俱现。四、形夺俱尽，故即存亡俱泯也。五、一为能成，必有所成故，是则摄多同一之有，即是废自同他之空也。六、多为能成，必有所成故，亦摄废同前。七、一多各二，不相离故，无碍俱现也。八、摄废同体，定不得故，即俱非也。九、一多缘起随义成立，故则相是存、亡俱存现前。十、能所存亡空有俱尽，故泯然超绝也。深思可知。 第八一多存泯门，然一望多有摄他、废自，相是、存泯亦有十义。一、此法有摄他同己，故自存也。二、废己同他，故自泯也。三、收废俱现，故亦存亦泯也。四、以二义全夺，故俱非也。五、非尽己同他，无己尽他同己，是故即泯常存也。六、反上句，故即存常泯也。七、二义不相离，故存即泯、泯即存
English
English version 9. The preceding eight meanings arise simultaneously and are mutually present. 10. The preceding meanings mutually negate each other, resulting in complete transcendence. Reflect on this in accordance with what has been said before. Furthermore, the hidden and manifest are both included within these ten meanings. Consider and infer as before. Seventh, the 'phenomena-phenomena inter-is' gate: conditioned phenomena arise and mutually constitute each other; their substance is mutually non-existent, and they are mutually 'is'. This also has ten meanings. 1. Within the great conditioned arising, if there is no single conditioned arising, not only can what arises not be caused by it, but the substance of the condition also cannot be established. Therefore, a single condition is the 'able to establish', which is the meaning of 'existence'; the many conditions that are established have no substance, which is the meaning of 'emptiness'. This is where the many return to the one, so the one exists while the many are extinguished. 2. The many are also the one, so the many are the 'able to establish', which is the meaning of 'existence'; the one is the 'that which is established', which is the meaning of 'emptiness'. This is where the one returns to the many, so the one is extinguished while the many exist. 3. The two meanings of the two gates are inseparable, so existence and extinction both appear simultaneously. 4. The negation and seizing are both exhausted, so existence and extinction are both completely extinguished. 5. The one as the 'able to establish' must have 'that which is established', so it encompasses the many into the oneness of existence, which is abandoning oneself to be the same as others in emptiness. 6. The many as the 'able to establish' must have 'that which is established', so it also encompasses and abandons as before. 7. The one and the many are each two, inseparable, so they appear simultaneously without obstruction. 8. Encompassing and abandoning are of the same substance, so they cannot be determined, which is 'both non-existent'. 9. The conditioned arising of one and many is established according to the meaning, so mutual 'is', existence, and extinction all exist and appear simultaneously. 10. The 'able' and 'that which is able', existence and extinction, emptiness and existence are all exhausted, so there is complete transcendence. Deep contemplation will reveal this. Eighth, the 'one and many existence and extinction' gate: However, viewing the one in relation to the many involves encompassing others and abandoning oneself; mutual 'is', existence, and extinction also have ten meanings. 1. This dharma (法) [phenomena, law, teaching] has the encompassing of others to be the same as oneself, so oneself exists. 2. Abandoning oneself to be the same as others, so oneself is extinguished. 3. Encompassing and abandoning appear simultaneously, so it is both existence and extinction. 4. Because the two meanings completely negate each other, it is 'both non-existent'. 5. It is not completely exhausting oneself to be the same as others, nor is it having no self and exhausting others to be the same as oneself, therefore it is immediate extinction and constant existence. 6. Reversing the previous sentence, therefore it is immediate existence and constant extinction. 7. The two meanings are inseparable, so existence is extinction, and extinction is existence. --------------------------------------------------------------------------------
Chinese
俱现也。八、相夺全尽，故存泯、泯存俱非也。 九、合前八义，一事法不相障碍，俱现前也。十、法义同体相夺俱尽，故超然绝虑也。思之可见。 第九多事存泯门，然多望一既摄他、废自，相是、存亡亦有十义。一、以多有摄一同己，故多存也。二、以多有废自同一，故多泯也。三、以前二义不相离，故存泯双现。四、形夺俱尽，故双非也。五、以非不摄一，同多无以废，多同一是，故存即泯也。六、非不同一，无以摄一，故泯即存也。七、由存即泯，故有泯；由泯即存，故有存。二义不相离，故存泯、泯存俱现前也。八、由存无不泯，故非存；由泯无不存，故非泯。二义形夺两亡，故俱非也。九、由八义同位相顺，法体方立，是故圆通无碍，俱现前也。十、由前诸义各互相夺，定取不得，是故无不超绝。挺然无寄，唯证相应也。会意思之。 第十圆融具德门，然上法门并同大缘起无障碍，圆明自在。亦有十义。一、诸门融合圆明顿现，具足一功。二、随举一门，亦具一切。三、随举一义，亦具一切。四、随举一句，亦具一切。五、以此圆融俱总相，是故融摄一切。六、俱是别相，莫不皆是所摄一切。七、俱是同相，能所摄义齐均故。八、俱是异相，义各别不离故。九、俱是成相，缘起义门正 现代汉语译本：八、当相互作用完全消失时，存在和泯灭、泯灭和存在都不成立。 九、综合前八种含义，一件事物（法）不会互相妨碍，而是同时显现。 十、法和义的本体相同，相互作用完全消失，因此超越一切思虑。仔细思考就能明白。 第九，多事存泯门。然而，从多的角度看一，既包含其他，又扬弃自身，相互作用、存在和消亡也有十种含义。一、以多的存在包含一，使之与自己相同，所以说是多存。 二、以多的存在扬弃自身，使之与一相同，所以说是多泯。 三、由于前两种含义不可分离，所以存在和泯灭同时显现。 四、形态和作用都消失殆尽，所以说是双非。 五、因为‘非’不能包含一，如同多没有可以扬弃的，多和一是相同的，所以说存在即是泯灭。 六、‘非’不同于一，无法包含一，所以说泯灭即是存在。 七、由于存在即是泯灭，所以有泯灭；由于泯灭即是存在，所以有存在。这两种含义不可分离，所以存在和泯灭、泯灭和存在同时显现。 八、由于存在没有不泯灭的，所以说非存在；由于泯灭没有不存在的，所以说非泯灭。这两种含义的形态和作用都消失，所以说是俱非。 九、由于八种含义在相同的位置上相互顺应，法的本体才能成立，因此圆融通达没有障碍，同时显现。 十、由于前面的各种含义各自互相作用，无法确定地取舍，因此没有不超越的。挺拔独立，没有任何依赖，只有通过证悟才能相应。仔细体会其中的意思。 第十，圆融具德门。然而，前面的法门都与大缘起（Mahapratisamutpada）相同，没有障碍，圆满光明自在。也有十种含义。一、各种法门融合，圆满光明顿时显现，具备一切功德。 二、随便举出一个法门，也具备一切法门。 三、随便举出一个含义，也具备一切含义。 四、随便举出一句话，也具备一切含义。 五、因为这种圆融是总相，所以能够融合摄取一切。 六、一切都是别相，没有不是被所摄的一切。 七、一切都是同相，能摄和所摄的含义完全相同。 八、一切都是异相，含义各自不同，但又不可分离。 九、一切都是成相，缘起的含义正确。