華嚴發菩提心章 1.141

1.141

第七事事相是門，緣起事法展轉相成，體互相無，彼此相是。亦有十義。一、於大緣起中，若無一緣起，非直所起不彼能起；緣體亦不成，是故一緣是能成，為有義；多緣所成無體，是空義。是即多歸於一，故一存多泯也。二、多亦為一，故多為能成，是有義；一為所成，是空義。是即一歸於多，故存一泯。三、兩門二義並不相離，故即存亡俱現。四、形奪俱盡，故即存亡俱泯也。五、一為能成，必有所成故，是則攝多同一之有，即是廢自同他之空也。六、多為能成，必有所成故，亦攝廢同前。七、一多各二，不相離故，無礙俱現也。八、攝廢同體，定不得故，即俱非也。九、一多緣起隨義成立，故則相是存、亡俱存現前。十、能所存亡空有俱盡，故泯然超絕也。深思可知。

Seventh, the gate of phenomena and phenomena being mutually identical. Phenomenal dharmas of pratītyasamutpāda successively establish one another; their substances mutually lack existence, and each is identical with the other. This also has ten meanings. First: in the great pratītyasamutpāda, if one condition did not arise, not only would what is originated not be capable of being originated by it, but the substance of the conditions would also not be established; therefore, one condition is that which is capable of establishing and has the meaning of existence; the many conditions are what is established and lack substance, which is the meaning of emptiness. Thus the many return to the one, so the one is preserved and the many are eradicated. Second: the many are also the one; hence the many are that which is capable of establishing, which has the meaning of existence; the one is what is established, which is the meaning of emptiness. Thus the one returns to the many, so the one is preserved and [the many] are eradicated. Third: the two gates and two meanings are not separated from each other; hence both preservation and cessation appear together. Fourth: mutually contrasting and negating are both exhausted; hence both preservation and cessation are eradicated. Fifth: the one being that which is capable of establishing must have that which is established; therefore, the existence of gathering the many to be identical with the one is precisely the emptiness of discarding oneself to be identical with the other. Sixth: the many being that which is capable of establishing must have that which is established; hence gathering and discarding are as before. Seventh: the one and the many each having two meanings and not being separated from each other, they appear together unobstructed. Eighth: gathering and discarding being of the same substance, neither can be definitively grasped; hence both are negated. Ninth: the pratītyasamutpāda of one and many is established according to the meanings; thus, mutual identity, preservation, and cessation all exist and manifest. Tenth: capable and object, preservation and cessation, emptiness and existence are all exhausted; thus they are obliterated and transcendent. Through deep contemplation this can be known.