English
English version: Each exhaustively encompasses all the manifold (tenfold) aspects within categories of similar and dissimilar worlds, within the original gate, and all the manifold (tenfold) aspects within the original gate, as well as the significance (tenfold) within the original gate. Therefore, there are as many verses as the dust motes in thirteen thousand great chiliocosms, and as many chapters as the dust motes in four continents. Furthermore, it concludes by exhausting all the manifold (tenfold) world-seas, exhausting all the manifold (tenfold) realms of Dharma, exhausting all the manifold (tenfold) ten directions. Exhausting all the manifold (tenfold) lands equal to the dust motes of worlds, exhausting all the manifold (tenfold) worlds of similar and dissimilar categories, exhausting all the manifold (tenfold) dust-mote paths, exhausting all the manifold (tenfold) great gates, and the principal and accompanying aspects of the original gate, because of the all-encompassing and transformative explanation. It is used as a metaphor for the root of all-encompassing and transformative explanation. Therefore, the following text says: 'Even if one were to use an ocean's worth of ink and a mountain like Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology) as a brush to write down the meaning of each chapter, even each sentence, of this scripture, it would still not be exhaustive.' Furthermore, sixty-two states: 'In each chapter of this Universal Eye Dharma Gate, each gate, each Dharma, each meaning, and each phrase cannot be grasped even in the slightest part, let alone be exhausted.' As extensively described in the scripture. It is impossible to determine the number of verses and chapters. If one chapter and one gate are like this, then the remaining chapters, the remaining gates, and the principal and accompanying aspects are also like this. All gates and the principal and accompanying aspects are also like this. If all chapters, all gates, and all principal and accompanying aspects are like this, then the remaining all the manifold (tenfold) chapters, all the manifold (tenfold) gates, and all the manifold (tenfold) principal and accompanying aspects are also like this. Since each and every (tenfold) chapter, each and every (tenfold) gate, and each and every (tenfold) principal and accompanying aspect are like this, then each and every phrase, meaning, and flavor (tenfold), as well as the principal and accompanying aspects, are also like this. Since each and every phrase, meaning, and flavor, as well as the principal and accompanying aspects (tenfold), are like this, then the supporting lands and so on (tenfold), as well as the principal and accompanying aspects ( --------------------------------------------------------------------------------
Chinese
满十)既尔。即刹中尘内刹等重重(满十)亦然。此即不可知其分齐。非言说笔墨之所能显也。此即是尽无尽无尽(满十)十方法界微尘毛道一一重重(满十)及一切一切(满十)重重(满十)等本也。准经文知之。此即第五现说者本也。如是展转一切互现重重(满十)无尽无尽(满十)等。准经知之。故经云。事说劫犹可尽说。不可说不可尽。又云。若欲具足演说一切法。于阿僧祇劫不可尽等。思之。是即十佛所说圆融之本也。然此等尽无尽之极说者。从清净法界流。即无差别之差别也。故论云。无不从此法身流等。思之。上来具据一势。就事结集及事显说者有如是本。更有余多势及余多本等。不显其分齐。偈数品类者。准此知之。广如经说。 第二卷摄于无势者。复有三门。一摄广就略。二摄末归本。三以义圆收。第一摄广就略有者。即总卷现说者说以为一切无尽重重(满十)之极说也。以于现说之者说等。假以显示。知余不可说不可说非笔墨等所能说之。如经云。我之所演畅。如海一微滴等。又卷无尽重重(满十)圆融无极之说。以为喻说本。以一一文句。复皆结通重重(满十)无尽无尽(满十)一切一切(满十)说故也。又卷喻说本。以为上本。以文句皆结通尽一切同类异类重重(满十)世界及重重( 现代汉语译本 （满十）既然如此，那么刹土中微尘内的刹土等重重叠叠（满十）也是这样。这真是无法知道它的边际，不是言语笔墨所能完全表达的。这就是穷尽无尽的无尽（满十），十方法界微尘毛孔一一重重叠叠（满十），以及一切的一切（满十）重重叠叠（满十）等的根本。依据经文可知。这就是第五种现说者的根本。像这样辗转一切互相显现重重叠叠（满十）无尽无尽（满十）等，依据经文可知。所以经上说：‘用事相来说，即使经历无数劫也可能穷尽，但所要说的内容是不可说不可穷尽的。’又说：‘如果想要完全演说一切法，即使经历阿僧祇劫也无法穷尽。’仔细思考。这就是十方诸佛所说的圆融的根本。然而这些穷尽无尽的极致说法，是从清净法界流出的，也就是无差别中的差别。所以《论》中说：‘没有不是从此法身流出的’等等。仔细思考。上面完全依据一种态势，就事相结集以及事相显说者有这样的根本。还有更多种态势以及更多种根本等等，不显明它的边际，偈颂数量品类等，依据这个来了解。详细的就像经中所说。 第二卷收摄于无势者，又有三门：一是收摄广博归于简略，二是收摄末端归于根本，三是以义理圆满收摄。第一种收摄广博归于简略，就是将总卷现说者的说法，说成是一切无尽重重叠叠（满十）的极致说法。因为对于现说者等的说法，假借来显示，知道其余不可说不可说，不是笔墨等所能说的。如经上说：‘我所演畅的，就像大海中的一微滴’等等。又收摄无尽重重叠叠（满十）圆融无极的说法，作为譬喻说的根本。因为每一句文句，都贯通重重叠叠（满十）无尽无尽（满十）一切的一切（满十）的说法。又收摄譬喻说的根本，作为上面的根本。因为文句都贯通穷尽一切同类异类重重叠叠（满十）世界以及重重叠叠（
English
English version Since it is so (fully ten), then the kshatras (lands, realms) within the dust particles in the kshatras, and so on, layer upon layer (fully ten), are also like this. This is truly impossible to know its limits, and cannot be fully expressed by words and writing. This is the root of exhausting the inexhaustible (fully ten), the ten directions' dharma realms' dust particles and pores, each layer upon layer (fully ten), and all of everything (fully ten) layer upon layer (fully ten), etc. Know this according to the sutra text. This is the root of the fifth, the 'present speaker'. Like this, all mutually appearing layer upon layer (fully ten), inexhaustible and inexhaustible (fully ten), etc., know this according to the sutra. Therefore, the sutra says: 'Speaking of events, even kalpas (eons) can be exhausted, but what is to be said is inexhaustible and cannot be exhausted.' And it says: 'If you wish to fully expound all dharmas (teachings), even after asamkhya (innumerable) kalpas, it cannot be exhausted,' etc. Think about it. This is the root of perfect harmony spoken by the ten Buddhas. However, these ultimate statements of exhausting the inexhaustible flow from the pure dharma realm (pure realm of reality), which is the difference within non-difference. Therefore, the treatise says: 'There is nothing that does not flow from this dharma body (body of truth),' etc. Think about it. Above, based entirely on one tendency, the collection of events and the explicit speaking of events have such a root. There are many more tendencies and many more roots, etc., without revealing their limits, the number of verses, categories, etc. Know this according to this. It is extensively described in the sutras. The second volume, which gathers into the 'without tendencies', has three aspects: first, gathering the extensive into the concise; second, gathering the ends back to the root; third, gathering with complete meaning. The first, gathering the extensive into the concise, is to say that the general volume's 'present speaker's' statements are the ultimate statements of all inexhaustible layers upon layers (fully ten). Because of the statements of the 'present speaker', etc., using them as a means to show, knowing that the rest is unspeakable and cannot be spoken by writing, etc. As the sutra says: 'What I expound is like a single drop in the ocean,' etc. Also, it gathers the inexhaustible layers upon layers (fully ten), the perfect and limitless statements, as the root of metaphorical speaking. Because each sentence and phrase connects to the layers upon layers (fully ten), the inexhaustible and inexhaustible (fully ten), all of everything (fully ten) statements. Also, it gathers the root of metaphorical speaking as the upper root. Because the sentences and phrases all connect to exhausting all similar and dissimilar layers upon layers (fully ten) worlds and layers upon layers ( --------------------------------------------------------------------------------
Chinese
满十)等主伴眷属一切重重(满十)无尽无尽故。又卷上本为中本。以会会品品文文句句。复皆通遍周法界及一切世界尘道毛端等一切一切(满十)重重(满十)等。普该收故。又卷中本。以为下本。以普结通尽会实等一一重重(满十)故。又卷下本为其一会。然随其一会。皆悉重重(满十)具一切一切(满十)无尽无尽(满十)重重(满十)等故。所言具者。一一会中皆说十数表无尽也。又总卷一会。为人法两门。即前法分。后人会是也。又卷为心境圆证。后人会中。初从文殊会至后普贤会是也。又卷以为七字。即题中能证所证理。皆因果悉具足故。如前辨。又卷为三字。亦是以融人等。从彼法故。又卷三为二字。亦是以摄归体故。卷二为。亦是以摄证理从故。卷一非一。亦是以性合万德。无事不无尽故。第二以义圆收者。今取文势义言。通明一切会等。总有四字。亦文义具足。何者为四。一教。谓文虽浩汗。唯一教字所收。即题中经字是也。二义。义门无量。俱一缘起义所摄。即题中方广是也。三成。谓解行因果德用等。虽各缘起不同。据其即成立。唯一成字所摄。即题中佛华严是也。四处。谓一切一切(满十)重重(满十)无尽无尽(满十)同类异类等重重(满十)会处唯一处。唯一处字所同。即会所依一切一 切(满十)重重(满十)会处是也。总卷而言。然义唯一性。教唯一文。成唯一念。处唯一尘。何以故。一即一切故。一切即一故。经云。知一即多多即一。义味清净悉具足等。又云。一中解无量。无量中解一等故。统法师云。一言无不略尽。殊说更无异盈。此之谓也。第三摄末归本者。今案前题目。然则大之一字是一部通名。所证果海。方广二字是果海德能。通明一部缘起作用。佛之一字能证之智。通明一说之人。华严二字能严之因。通明一部修行圆契。又摄用归体唯理也。摄因归果唯佛也。又以法成人。人无性则真性也。性无自性即非性也。总以缝缀连合诠表此义为教教即非教也。何以故。文字性离即解脱故。果海离言不可说故。是即差别之无差别也。论云。无不还证此法身。斯之谓也。 第三展卷无碍者。先明展后明卷。初展者。开用异体。即体用有殊。缘性差别。法门不同。即大方广是也。开因异果。即解行不同。修证差别。师弟子有殊。即佛华严是也。即经缕缀诠示有殊。即一切无尽无尽(满十)重重(满十)之说。即经字是也。广如别辨。准知之。二卷者。复有五门。一以位统收。二摄会从人。三以人明法。四境智圆融。五泯因果海。初者。然此经文误落颠倒。总有三节。无不略收。所谓解行证也 现代汉语译本： 切（满十）重重（满十）会合之处就在于此。总括全卷而言，其义理具有唯一性，教法具有唯一文句，成就具有唯一念头，处所具有唯一微尘。为什么呢？因为一即一切，一切即一。《经》中说：‘知一即知多，知多即知一，义理清净，全部具足’等等。又说：‘于一中理解无量，于无量中理解一’等等。统法师说：‘一言没有不概括殆尽的，其他的说法没有超出它的范围。’说的就是这个道理。第三，摄末归本。现在考察前面的题目，那么‘大’字是一部经的总名，指所证的果海；‘方广’二字是果海的德能，通明整部经的缘起作用；‘佛’字是能证之智，通明说法之人；‘华严’二字是能严之因，通明整部经修行的圆满契合。又，摄用归体，归于理体；摄因归果，归于佛果。又以法成就人，人无自性，则是真性；性无自性，即非性。总而言之，用缝缀连合来诠表此义，称为教，但教即非教。为什么呢？因为文字的自性是离的，即是解脱；果海离于言语，不可说。这就是差别中的无差别。《论》中说：‘没有不回过头来证得此法身的。’说的就是这个道理。 第三，展卷无碍。先说明展开，后说明收卷。首先说展开，是开显作用的异体，即体和用有差别，缘起和自性有差别，法门不同，即‘大方广’是也。开显因和果的差异，即解和行不同，修行和证悟有差别，师和弟子有差别，即‘佛华严’是也。即经文的缕缕缀连，诠释和指示有差别，即一切无尽无尽（满十）重重（满十）的说法，即经文的文字是也。详细情况如其他辨析，可以参照理解。第二说收卷，又有五门：一是以位统收，二是摄会从人，三是以人明法，四是境智圆融，五是泯因果海。首先说以位统收，然而此经文误落颠倒，总共有三节，没有不概括收摄的，即所谓解、行、证也。