華嚴經探玄記 1.62

1.62

第七事融相攝門者，亦有二義，一相在、二相是。初中先一在一切中，謂如一教法不礙在事全是真理，真理遍餘一切事中同理。教事亦如理遍，是故一切法中常有此一。依是義故，無一微細塵毛等處無佛說教。故此經云「一切佛剎微塵中，盧舍那現自在力，弘誓願海振音聲，調伏一切眾生類。」二一切在一中，謂無分齊理既不改性而全是事，是故一事攝理無不皆盡。餘事如理在一事中，以理無際限不可分故，隨一事處皆全攝也，是故一中常有一切。依是義，故此經云「於此蓮華藏莊嚴世界海之內，一一微塵中見一切法界。」又云「於一法中解眾多法，眾多法中解了一法。」若具通說，有其四句：初一在一中，謂別說一切差別事中，一一各有彼一法故。二一在一切中，謂通說一切悉有一故。三一切在一中，謂別說一中攝一切故。四一切在一切中，謂通說一切悉有一切故。又此常含一切之一，即復恒在彼一切中，同時自在無障無礙，不動一方遍十方等，皆是此義，思之可見。既一切法悉為教體，皆互相收圓融無礙，方是此經教之體性。二相是者，先一即是一切，謂如一教事既全是真理，真理即為一切事故，是故此一即是一切；一切即一，反上應知。此經云「若一即多多即一，義味寂滅悉平等。」通亦四句，準前思之。良以全理之事與全事之理非一非異，由非一門故得相在也，由非異門故得相是也，深思可見。依是義故，一句即是一切句而無窮盡，一切亦爾。下文云「欲具演說一句法，阿僧祇劫無窮盡。」如是自在，是此教體。

Seventh is the gate of phenomena interpenetrating and mutually containing. This also has two meanings: first, mutual inclusion; second, mutual identity. In the first, [to take] first the one being in all: this means that as one teaching phenomenon does not obstruct its being, in terms of phenomena, completely the true principle, the true principle pervades all other phenomena with identical principle. The teaching phenomenon also pervades just as the principle does; therefore, within all phenomena this one is constantly present. Based on this meaning, there is not a single subtle dust mote, hair tip, or other place where a Buddha does not expound the teaching. Hence this sūtra says: 'Within the dust motes of all Buddha-lands, / Rocana manifests sovereign power, / Stirring the sounds of his ocean of vast vows, / Taming all kinds of sentient beings.' Second, the all being in the one: this means that since principle without boundaries does not change its nature yet is completely phenomena, one phenomenon embraces principle without exception. Other phenomena, like the principle, are within the one phenomenon; because principle is limitless and indivisible, wherever there is a single phenomenon, it is completely embraced; therefore, within the one there is constantly the all. Based on this meaning, hence this sūtra says: 'Within this ocean of worlds adorned by the Padmagarbha, / In each and every dust mote, one sees all the dharmadhātu.' It also says: 'Within one phenomenon, one understands many phenomena; / Within many phenomena, one comprehends one phenomenon.' If we explain it completely in general terms, there are four propositions: First, one in one, meaning that in distinctively speaking of all differentiated phenomena, each one individually possesses that one phenomenon. Second, one in all, meaning that in generally speaking, all entirely possess the one. Third, all in one, meaning that in distinctively speaking, one embraces all. Fourth, all in all, meaning that in generally speaking, all entirely possess all. Furthermore, this one that constantly contains all is again constantly within that all, simultaneously sovereign, unhindered and unobstructed, not moving from one direction yet pervading the ten directions, and so forth—all are of this meaning, which can be seen upon reflection. Since all phenomena are the teaching's essence, mutually containing one another with perfect interpenetration and non-obstruction, only then is it the essential nature of this sūtra's teaching. Second, mutual identity: first, the one being precisely the all: this means that as one teaching phenomenon is completely the true principle, and the true principle is precisely all phenomena, this one is precisely the all. That the all is precisely the one should be understood inversely to the above. This sūtra says: 'If one is precisely many and many is precisely one, / Meaning and taste are tranquil and all equal.' In general there are also four propositions; reflect on them according to the preceding. Truly, because phenomena that are entirely principle and principle that is entirely phenomena are neither one nor different: through the gate of non-oneness they achieve mutual inclusion; through the gate of non-difference they achieve mutual identity; this can be seen upon deep reflection. Based on this meaning, one phrase is precisely all phrases without exhaustion, and all are also like this. As a later passage says: 'If one wishes to fully expound the Dharma of a single phrase, / For asaṃkhyeya kalpas it is inexhaustible.' Such sovereignty is the essence of this teaching.