[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 4.47 # 華嚴一乘教義分齊章 4.47 華嚴一乘教義分齊章 4.47 - **Language:** Classical Chinese ### [4.47](https://indike.org/pramana/in.bauddha.taisho.1866.4.47) 三者、諸法相即自在門。此上諸義一即一切、一切即一，圓融自在，無礙成耳。若約同體門中，即自具足攝一切法也。然此自一切復自相入，重重無盡故也。然此無盡皆悉在初門中也，故此經云「初發心菩薩，一念之切德，深廣無邊際，如來分別說，窮劫不能盡，何況於無邊，無數無量劫，具足修諸度，諸地功德行。」義言一念即深廣無邊者，良由緣起法界，一即一切故爾，如彼同體門中一錢即得重重無盡義者，即其事也。何況無邊劫者，即餘一一門中各現無盡義者是也。所以爾者，此經又云「初發心菩薩即是佛故」也。由是緣起妙理始終皆齊，得始即得終，窮終方原始，如上同時具足故得然也。又云「在於一地，普攝一切諸地功德」也，是故得一即得一切。又云「知一即多、多即一故」也。十信終心即作佛者，即其事也。問：「如同體一門中即攝一切無盡者，為一時俱現耶？為前後耶？」答：「於一門中一時炳然現一切者，屬微細攝。隱映互現重重者，屬因陀羅攝。餘義即同即異、即多即少、即有即無、即始即終，如是自在，具足一切無盡法門，仍隨舉為首，餘即為伴，道理一不差失。舊來如此，亦辯同體一門中具足自在無窮德耳。餘異體等門中亦準思之。」問：「若一門中即具足一切無盡自在者，餘門何用為？」答：「餘門如虛空。何以故？同體一門并攝一切，無不盡故。」問：「此同體中所攝一切者，但應攝自門中一切，豈可攝餘門中一切耶？」答：「既攝自一切，復攝餘一一門中無盡一切，如是重重窮其法界也。何以故？圓融法界無盡緣起，無一，一切並不成故。此但論法性家實德故，不可說其邊量，故此經偈云『不可言說諸劫中，演說一切不可說，不可說劫猶可盡，說不可說不可盡。』又偈云『一切眾生心，悉可分別知，一切剎微塵，尚可算其數，十方虛空界，一毛猶可量，菩薩初發心，究竟不可惻。』良由此一乘圓極自在無礙法門，得一即得一切故耳，因果俱齊，無前後別，故《地論》云『以信地菩薩乃至與不可思議佛法為一緣起，以六相總別等義而用括之。』明知因果俱時，相容相即，各攝一切，互為主伴。深須思之，此事不疑。又此經云『何以故？此初發心菩薩即是佛故，悉與三世諸如來等，亦與三世佛境界等，悉與三世佛正法等，得如來一身無量身，三世諸佛平等智慧，所化眾生皆悉平等。』又云『初發心時便成正覺，具足慧身，不由他悟。』如是云云無量，廣如經文。」問：「此等歎因中德耳，豈可即滿德果耶？」答：「此一乘義，因果同體，成一緣起，得此即得彼，由彼此相即故。若不得果者，因即不成因。何以故？不得果等，非因也。」問：「上言果分離緣不可說相，但論因分者，何故十信終心即辯作佛得果法耶？」答：「令言作佛者，但從初見聞已去，乃至第二生即成解行，解行終心因位窮滿者，於第三生即得彼究竟自在圓融果矣。由此因體依果成故，但因滿者即沒於果海中也，為是證境界故，不可說也。此如龍女及普莊嚴童子、善財童子并兜率天子等，於三生中即克彼果義等，廣如經辯，應準思之。」問：「上言一念即得作佛者，三乘中已有此義，與彼何別？」答：「三乘望理，為一念即得作佛。今此一乘，一念即得具足一切教義，理事因果等如上一切法門，及與一切眾生皆悉同時同時同時同時同時同時同時同時同時同時作佛，後皆新新斷惑，亦不住學地而成正覺，具足十佛以顯無盡逆順德故，及因陀羅微細九世十世等遍通諸位。謂說十信終心已去，十解、十行、十迴向、十地及佛地等同時遍成，無有前後，具足一切耳。然此一念與百千劫無有異也，直須思之。」此即第三諸法相即自在門訖。 > Third is the approach of the unfettered mutual identity of all phenomena. In the various meanings above, one is identical to all and all are identical to one, completely interpenetrating and unfettered, established without obstruction. If considered according to the approach of the same substance, then it naturally completely subsumes all phenomena. Furthermore, this entirety itself mutually interpenetrates itself again, because it is multilayered and inexhaustible. Yet this inexhaustibility is entirely present in the initial approach. Therefore, this sūtra says: 'The acute virtue in a single thought-moment / Of a bodhisattva initially generating the mind \[for bodhi\] / Is deep, vast, and boundless. / If the Tathāgata were to explain it analytically, / He could not exhaust it in an aeon; / How much less \[could one exhaust it\] if, throughout boundless, / Innumerable, and immeasurable aeons, / One fully cultivated the perfections / And the practice of the virtues of the various stages!' The meaning that a single thought-moment is deep, vast, and boundless is precisely because in the Dharma-realm of dependent origination, one is identical to all. This is just like obtaining the multilayered and inexhaustible meaning in a single coin within the approach of the same substance; it is that very matter. 'How much less throughout boundless aeons' refers to each and every other approach manifesting inexhaustible meanings. Why is this so? Because this sūtra also says: 'The bodhisattva initially generating the mind is precisely the Buddha.' Because of this, the wondrous principle of dependent origination is uniform from beginning to end: attaining the beginning is attaining the end, and only by exhausting the end does one originate the beginning. Because it is simultaneously complete, as \[explained\] above, it can be so. It also says: 'Being in one stage, one universally subsumes the virtues of all the stages'; therefore, attaining one is attaining all. It also says: 'Because one knows that one is identical to many and many are identical to one.' The final mind of the ten faiths immediately becoming a buddha is precisely this matter. > Question: 'If in a single approach of the same substance all is inexhaustibly subsumed, does it manifest all at once, or before and after?' > Answer: 'Manifesting everything vividly all at once in a single approach belongs to the subsumption of the subtle. Multilayered mutual manifestation through concealment and revelation belongs to the subsumption of Indra\['s net\]. Other meanings—being identical and distinct, being many and few, being existent and non-existent, being the beginning and the end—are unfettered like this, complete with all inexhaustible Dharma approaches. Still, whichever is raised becomes the primary, and the rest become its companions; the principle does not err in the slightest. It has always been like this; it also explains the complete, unfettered, and inexhaustible virtues within a single approach of the same substance. One should understand the other approaches of distinct substances and so forth by analogy.' > Question: 'If one approach completely possesses all inexhaustible freedom, what use are the other approaches?' > Answer: 'The other approaches are like empty space. Why is that? Because the single approach of the same substance unites and subsumes everything, with nothing left unexhausted.' > Question: 'As for everything subsumed within this same substance, it should only subsume everything within its own approach; how could it subsume everything in the other approaches?' > Answer: 'Since it subsumes its own entirety, it also subsumes the inexhaustible entirety within each and every other approach; thus multilayered, it exhausts its Dharma-realm. Why is that? Because in the inexhaustible dependent origination of the completely interpenetrating Dharma-realm, without the one, the all cannot be established at all. Since this discusses only the real virtues of the household of the Dharma-nature, its boundaries and measures cannot be expressed. Therefore, a verse of this sūtra says: 'Throughout ineffable aeons, / Expounding all that is ineffable, / Even ineffable aeons may be exhausted, / But explaining the ineffable cannot be exhausted.' Another verse says: 'The minds of all sentient beings / Can all be distinguished and known; / The fine dust particles of all lands / Can still be calculated in number; / The realm of empty space in the ten directions / Can still be measured by a single hair; / Yet the bodhisattva's initial generation of the mind / Ultimately cannot be fathomed.' This is truly because in this supreme, completely unfettered, unobstructed Dharma approach of the One Vehicle, attaining one is attaining all. Cause and fruition are entirely uniform, without distinction of before and after. Therefore, the \*Daśabhūmika-śāstra\* says: 'A bodhisattva on the stage of faith forms a single dependent origination even with the inconceivable buddha-dharma, which is summed up through the meanings of the six characteristics of universal and particular, etc.' Know clearly that cause and fruition are simultaneous, mutually accommodating and mutually identical, each subsuming all and mutually serving as primary and companion. One must reflect on this deeply; this matter is beyond doubt. Furthermore, this sūtra says: 'Why is that? Because this bodhisattva who initially generates the mind is precisely the Buddha; they are completely equal to all the Tathāgatas of the three times, equal to the sphere of the buddhas of the three times, and completely equal to the correct Dharma of the buddhas of the three times; they attain the one body and immeasurable bodies of the Tathāgata, the equal wisdom of all the buddhas of the three times, and the sentient beings they transform are all completely equal.' It also says: 'At the time of first generating the mind, one immediately realizes correct awakening, completely endowed with the body of wisdom, not enlightened through another.' Boundless statements such as these are detailed in the sūtra text.' > Question: 'These only praise the virtues in the cause; how could they be identical to the fruition of perfected virtues?' > Answer: 'In this meaning of the One Vehicle, cause and fruition are of the same substance and form a single dependent origination: attaining this is attaining that, because this and that are mutually identical. If one does not attain the fruition, the cause does not become a cause. Why is that? If it does not attain the fruition, etc., it is not a cause.' > Question: 'It was said above that the fruition aspect transcends conditions and its characteristics cannot be spoken of, and that only the causal aspect is discussed; why is it explained that at the final mind of the ten faiths one immediately becomes a buddha and attains the fruition dharma?' > Answer: 'That one is now said to become a buddha means only that from the initial seeing and hearing onward, one achieves understanding and practice in the second lifetime; when the causal stage of the final mind of understanding and practice is fulfilled and exhausted, in the third lifetime one immediately attains that ultimate, unfettered, completely interpenetrating fruition. Because this causal substance is established based on the fruition, as soon as the cause is fulfilled, it is submerged in the ocean of fruition; because it is the sphere of realization, it cannot be spoken of. This is like the dragon girl, the youth Universal Adornment, the youth Sudhana, and the Tuṣita deva-putra, who achieved that meaning of fruition within three lifetimes, as explained extensively in the sūtra; one should reflect on it accordingly.' > Question: 'It was said above that in a single thought-moment one immediately becomes a buddha; this meaning already exists in the Three Vehicles. How does it differ from that?' > Answer: 'In the Three Vehicles, looking toward the principle, in a single thought-moment one can become a buddha. Now in this One Vehicle, in a single thought-moment one immediately completely possesses all teaching and meaning, principle and phenomena, cause and fruition, and so forth, as well as all the Dharma approaches mentioned above, and together with all sentient beings, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously becomes a buddha; subsequently, all anew sever delusion, and without abiding in the stage of learning they realize correct awakening, completely endowed with the ten buddhas to reveal inexhaustible conformable and adverse virtues; and through the Indra\[-net\] and subtle \[approaches\], the nine times and ten times universally pervade all stages. This means that from the final mind of the ten faiths onward, the ten understandings, the ten practices, the ten dedications, the ten stages, and the buddha stage are all simultaneously and universally accomplished, without before or after, completely possessing all. Yet this single thought-moment is no different from hundreds of thousands of aeons; one must directly reflect on this.' This concludes the third approach, the unfettered mutual identity of all phenomena. > — English (machine translation) (machine translation) - [Previous: 4.46](https://indike.org/pramana/in.bauddha.taisho.1866.4.46) - [Next: 4.48](https://indike.org/pramana/in.bauddha.taisho.1866.4.48) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1866.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.4.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.4.47](https://indike.org/pramana/in.bauddha.taisho.1866.4.47) · Pramāṇa