華嚴發菩提心章 1.137

1.137

第五一事隱現門，一事望多，有攝、有入，隱、顯自在亦有十義。一、由攝多，故一現也。二、由一入多，故一隱也。三、以攝入同時一法，故亦隱亦顯也。四、全攝相奪各盡，故非隱非現也。五、由一能攝多，方能入於多，是即現常隱也。六、由入多故，方能攝多，是即隱常現。七、由具前六，義方為一，故俱隱俱現也。八、二義同一相奪俱盡，故非隱非現也。九、合前八義同在一法，無礙頓現前。十、由前諸義各相奪盡，泯然無寄，逈超言慮，即俱泯也。並各去情，如理思之。

Fifth, the gate of concealment and manifestation of a single phenomenon. When one phenomenon is viewed in relation to the many, there is gathering and entering, and concealment and manifestation are spontaneous; this also has ten meanings. First: because it gathers the many, the one manifests. Second: because the one enters the many, the one is concealed. Third: because gathering and entering are simultaneously of one dharma, it is both concealed and manifest. Fourth: total gathering mutually negates, each entirely exhausted; hence it is neither concealed nor manifest. Fifth: because the one can gather the many, only then can it enter into the many; thus manifest is constantly concealed. Sixth: because it enters the many, only then can it gather the many; thus concealed is constantly manifest. Seventh: because it possesses the preceding six meanings only then does it constitute the one; hence both are concealed and both are manifest. Eighth: the two meanings being identical in substance mutually negate and are both exhausted; thus it is neither concealed nor manifest. Ninth: combining the preceding eight meanings in the same single dharma, they suddenly appear together without obstruction. Tenth: because the preceding meanings mutually negate each other completely, obliterating all reliance and towering far beyond words and thought, both are eradicated. Putting aside subjective views, contemplate this according to principle.