[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) › [華嚴一乘法界圖](https://indike.org/pramana/in.bauddha.taisho.1887a) › 1.61 # 華嚴一乘法界圖 1.61 華嚴一乘法界圖 1.61 - **Language:** Classical Chinese ### [1.61](https://indike.org/pramana/in.bauddha.taisho.1887a.1.61) 問：一乘三乘分齊別義，因何得知？答：且依十門即知也。一同時具足相應門，於中有十相，謂人法、理事、教義、解行、因果，此等十門相應無有前後。二因陀羅網境界門，此中具前十門俱義，從喻異耳，餘可准之。三祕密隱顯俱成門，此亦具前十門俱義，從緣異耳。四微細相容安立門，此亦具前十門俱義，從緣相異耳。五十世隔法異成門，此亦具前十門俱義，從世異耳。六諸藏純雜具德門，此亦具前十門俱義，從事異耳。七一多相容不同門，此亦具前十門俱義，從理異耳。八諸法相即自在門，此亦具前十門俱義，從用異耳，亦可依性。九隨心迴轉善成門，此亦具前十門俱義，從心異耳。十託事顯法生解門，此亦具前俱義，從智異耳。餘可准之。上十玄門，並皆別異。若教義分齊，與此相應者，即是一乘圓教及頓教攝。若諸教義分，與此相應而不具足者，即是三乘漸教。如是知也。如是十門具足圓者，如《華嚴經》說。餘廣義者，如經論疏抄孔目問答等分別也。一乘法界圖，合詩一印，依《華嚴經》及《十地論》，表圓教宗要。總章元年七月十五日記問。何故不看集者名字？答：表緣生諸法無有主者故。又問：何故在年月名？答：示一切諸法依緣生故。又問：緣從何處來？答：從顛倒心中來。顛倒心從何處來？從無始無明來。無始無明從何處來？從如如來。如如在何處？如如在自法性。法性以何為相？以無分別為相。是故一切尋常在中道，無非無分別。以此義故，文首詩「法性圓融無二相，乃至舊來不動名為佛」，意在於此。所以依詩即虛顯實，故誓願見聞修集一乘普法名字及義，以斯善根迴施一切眾生普重修，盡眾生界一時成佛。法界圖章。 > Question: How can one know the distinct meaning of the delimitations of the One Vehicle and the Three Vehicles? Answer: One can know it provisionally by relying on the ten gates. First, the gate of simultaneous completion and correspondence, in which there are ten aspects, namely person and dharma, principle and phenomenon, teaching and meaning, understanding and practice, cause and effect; these ten gates correspond without before or after. Second, the gate of the realm of Indra's net, which contains all the meanings of the preceding ten gates, differing only in metaphor; the rest can be inferred by analogy. Third, the gate of simultaneous establishment of the secret and revealed, hidden and manifest, which also contains all the meanings of the preceding ten gates, differing only in conditions. Fourth, the gate of subtle coexistence and secure establishment, which also contains all the meanings of the preceding ten gates, differing only in the characteristics of conditions. Fifth, the gate of the differentiated formation of separate dharmas across the ten time periods, which also contains all the meanings of the preceding ten gates, differing only in time periods. Sixth, the gate of the possessed virtues of pure and mixed in all repositories, which also contains all the meanings of the preceding ten gates, differing only in phenomena. Seventh, the gate of mutual containment of one and many without confusion, which also contains all the meanings of the preceding ten gates, differing only in principle. Eighth, the gate of the sovereign mutual identity of all dharmas, which also contains all the meanings of the preceding ten gates, differing only in function; it may also rely on nature. Ninth, the gate of skillful accomplishment through manifestation following the mind, which also contains all the meanings of the preceding ten gates, differing only in mind. Tenth, the gate of producing understanding by relying on phenomena to manifest the dharma, which also contains the preceding universal meanings, differing only in wisdom. The rest can be inferred by analogy. The above Ten Profound Gates are all distinct. If the delimitation of teaching and meaning corresponds to these, it is subsumed under the One Vehicle Perfect Teaching and Sudden Teaching. If portions of teachings and meanings correspond to these but are not complete, they are the Three Vehicles Gradual Teaching. Thus it should be known. The complete fulfillment of such ten gates is as spoken in the Avataṃsaka Sūtra. For the rest of the extensive meanings, they are distinguished as in sūtras, treatises, commentaries, abstracts, thematic questions and answers, and so forth. The Diagram of the Dharmadhātu of the One Vehicle, combining a poem into a single seal-diagram, relies on the Avataṃsaka Sūtra and the Daśabhūmivyākhyāna to express the essential tenets of the Perfect Teaching. Recorded on the fifteenth day of the seventh month of the first year of the Zongzhang era \[668 CE\]. Question: Why does one not see the compiler's name? Answer: To express that conditionally arisen dharmas have no master. Question again: Why is there the name of the year and month? Answer: To show that all dharmas arise depending on conditions. Question again: Where do conditions come from? Answer: They come from the inverted mind. Where does the inverted mind come from? It comes from beginningless avidyā. Where does beginningless avidyā come from? It comes from tathatā. Where is tathatā? Tathatā is in its own dharmatā. What is the characteristic of dharmatā? It takes non-differentiation as its characteristic. Therefore, all things constantly reside in the Middle Way, and none are not non-differentiation. Because of this meaning, the poem at the beginning of the text says: "Dharmatā is perfectly fused, without two characteristics... originally unmoved, it is named Buddha"; the intention lies in this. Therefore, relying on the poem to show the real through the empty, we vow to see, hear, cultivate, and collect the names and meanings of the universal dharma of the One Vehicle, dedicating these good roots to all sentient beings to universally cultivate anew, so that the entire realm of sentient beings may simultaneously become buddhas. Section of the Diagram of the Dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 1.60](https://indike.org/pramana/in.bauddha.taisho.1887a.1.60) - [Next: 1.62](https://indike.org/pramana/in.bauddha.taisho.1887a.1.62) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887a~en-mt.1.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887a.1.61](https://indike.org/pramana/in.bauddha.taisho.1887a.1.61) · Pramāṇa