[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) › 2.56 # 華嚴經明法品內立三寶章 2.56 華嚴經明法品內立三寶章 2.56 - **Language:** Classical Chinese ### [2.56](https://indike.org/pramana/in.bauddha.taisho.1874.2.56) 諸佛、眾生緣起融通，總有十門：一、分位門。佛有二義：一法身平等、二報化差別，此二是能化佛門。眾生亦二義：一所依如來藏、二能依妄染，此二是所化眾生門。二、理事門。以佛法身與眾生如來藏無二性故，為理法門也。以佛報化與眾生妄染以相由，是故是事法門也。三、以法身不異如來藏，報化依染器而現，是故總是眾生門也。四、以如來藏不異法身，妄染是報化所翻，是故總是佛門也。五、以事虛無體故、理性不改故，唯一理門。六、以理隨緣故、事無不存故，唯一事門。七、以報化外攝妄染、內攝理性，唯報化門。八、以妄染能現報化、復內攝真理故，唯妄染門。九、此上諸義無礙現前，是俱存門。十、此上諸義容融平等，是俱泯門。此十門應以六相准之。 > The fusion of the dependent origination of the Buddhas and sentient beings has ten gates in total: (1) The gate of states and positions. The Buddha has two meanings: first, the equality of the dharmakāya; second, the distinctions of the retribution and transformation \[bodies\]; these two are the gate of the Buddha as the transformer. Sentient beings also have two meanings: first, the tathāgatagarbha as what is relied upon; second, the deluded defilements as that which relies; these two are the gate of sentient beings as the transformed. (2) The gate of principle and phenomena. Because the Buddha's dharmakāya and the tathāgatagarbha of sentient beings are of a non-dual nature, it is the gate of the Dharma of principle. Because the Buddha's retribution and transformation \[bodies\] and sentient beings' deluded defilements depend on each other, it is therefore the gate of the Dharma of phenomena. (3) Because the dharmakāya is not different from the tathāgatagarbha, and retribution and transformation manifest relying on the defiled vessel, it is therefore entirely the gate of sentient beings. (4) Because the tathāgatagarbha is not different from the dharmakāya, and deluded defilements are what are overturned by retribution and transformation, it is therefore entirely the gate of the Buddha. (5) Because phenomena are illusory and without essence, and the nature of principle is unchanging, it is solely the gate of principle. (6) Because principle follows conditions, and no phenomenon is not preserved, it is solely the gate of phenomena. (7) Because retribution and transformation externally gather deluded defilements and internally gather the nature of principle, it is solely the gate of retribution and transformation. (8) Because deluded defilements can manifest retribution and transformation and again internally gather true principle, it is solely the gate of deluded defilements. (9) That these various meanings above appear unobstructed before us is the gate of simultaneous preservation. (10) That these various meanings above fuse in equality is the gate of simultaneous obliteration. These ten gates should be modeled after the six characteristics. > — English (machine translation) (machine translation) - [Previous: 2.55](https://indike.org/pramana/in.bauddha.taisho.1874.2.55) - [Next: 2.57](https://indike.org/pramana/in.bauddha.taisho.1874.2.57) - [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.2.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1874.2.56](https://indike.org/pramana/in.bauddha.taisho.1874.2.56) · Pramāṇa