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# 修華嚴奧旨妄盡還源觀 1.55

修華嚴奧旨妄盡還源觀 1.55

- **Language:** Classical Chinese

### [1.55](https://indike.org/pramana/in.bauddha.taisho.1876.1.55)

此上所述六重觀門，舉一為主，餘五為伴，無有前後，始終俱齊，隨入一門即全收法界。此理喻如圓珠穿為六孔，隨入一孔之中，即全收珠盡。此亦如是，開為六門，隨入一門即全收法界，圓滿教理，法自爾故，善財一生皆全證故。卷舒無礙，隱顯同時，一際絕其始終，出入亡於表裏。初心正覺，攝多生於剎那；十信道圓，一念該於佛地。致使地前菩薩觸事生疑，五百聲聞玄鑑絕分，融通無礙一多交參，圓證相應名為佛地。

> Regarding these six contemplation gates explained above, citing one as principal, the other five are companions; there is no before and after, for beginning and end are completely simultaneous. Entering any single gate completely encompasses the entire dharma-realm. This principle is likened to a round pearl pierced with six holes: entering through any single hole, one completely encompasses the entire pearl. This is also like that: unfolded into six gates, entering any single gate completely encompasses the dharma-realm, because in the perfect doctrinal principle the Dharma is naturally so, and because Sudhana fully realized it all in a single lifetime. Expanding and contracting without obstruction, concealing and manifesting simultaneously, the single point cut off from beginning and end, entering and emerging oblivious to interior and exterior. Initial resolve is true awakening, subsuming multiple lifetimes in a kṣaṇa; when the path of the ten faiths is perfected, a single thought encompasses the Buddha-stage. Consequently, bodhisattvas prior to the stages produce doubt regarding phenomena, and five hundred śrāvakas are cut off from profound discernment; fusing and penetrating without obstruction, the one and the many intermingling, its complete realization and correspondence is called the Buddha-stage.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1876~en-mt.1.55) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1876.1.55](https://indike.org/pramana/in.bauddha.taisho.1876.1.55) · Pramāṇa
