[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) › [華嚴經明法品內立三寶章](https://indike.org/pramana/in.bauddha.taisho.1874) › 2.29 # 華嚴經明法品內立三寶章 2.29 華嚴經明法品內立三寶章 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1874.2.29) 第二、約法性融通門者，然此九世時無別體，唯依緣起法上假立。此緣起法復無自性，依真而立。是故緣起理事融通無礙，有其四重：一泯相俱盡、二相與兩存、三相隨互攝、四相是互即。初中，以本從末，唯事而無理；以末歸本，反上可知。經云「非劫入劫，劫入非劫」，是此義也。二中，全事之理非事、全理之事非理，故俱存而不雜也。經中「諸劫相即而不壞本劫」者，是此義也。三中，由隨事之理故，全一事能容一切也；由隨理之事故，一切事隨理入一中也。反上即是一入一切，可知。四中，由即理之事，故全一即一切也；由即事之理故，全一切即一也。是故唯理無可即入，唯事不可即入，要理事相從相即故，是故有即有入，時劫依此無礙法故，還同此法自在即入，餘義思之可解。 > Second, the gate of the interpenetration of the dharma-nature: however, time in these nine times has no separate essence; it is merely conventionally established upon the phenomena of dependent origination. These phenomena of dependent origination, again, lack intrinsic nature and are established based on the real. Therefore, the interpenetration and unobstructedness of principle and phenomena in dependent origination has four levels: 1. eliminating characteristics so that both are entirely exhausted; 2. co-existing together with characteristics; 3. mutually subsuming by following one another; 4. mutually identifying as being each other. In the first, taking the root to follow the branch, there are only phenomena and no principle; taking the branch to return to the root, the reverse can be understood from the above. When the sūtra says, 'Non-kalpas enter kalpas, and kalpas enter non-kalpas,' this is the meaning. In the second, the principle that is entirely phenomena is not phenomena, and the phenomena that are entirely principle are not principle; thus both exist without commingling. When the sūtra states, 'The various kalpas mutually identify without destroying the original kalpas,' this is the meaning. In the third, because principle conforms to phenomena, the whole of one phenomenon can contain all; because phenomena conform to principle, all phenomena follow principle to enter into the one. The reverse of the above is that the one enters into all, which can be understood. In the fourth, because phenomena are identical to principle, the entirety of the one is identical to all; because principle is identical to phenomena, the entirety of all is identical to the one. Therefore, principle alone cannot be identified with or entered into, and phenomena alone cannot be identified with or entered into; it requires principle and phenomena to conform to each other and be mutually identified; therefore there is identification and interpenetration. Because temporal kalpas rely on this unobstructed dharma, they likewise follow this dharma in freely identifying and interpenetrating; the remaining meanings can be understood upon reflection. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1874.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1874.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1874.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1874~en-mt.2.29) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.28.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1874.2.29](https://indike.org/pramana/in.bauddha.taisho.1874.2.29) · Pramāṇa