華嚴經探玄記 18.8

18.8

第二法界類別，亦有五門，謂所入、能入、存、亡、無礙。初所入中亦五重：一法法界、二人法界、三人法俱融法界、四人法俱泯法界、五無障礙法界。初中有十：一事法界，謂十重居宅等；二理法界，謂一味湛然等；三境法界，謂所知分齊等；四行法界，謂悲智廣深等；五體法界，謂寂滅無生等；六用法界，謂勝通自在等；七順法界，謂六度正行等；八違法界，謂五熱眾鞞等；九教法界，謂所聞言說等；十義法界，謂所詮旨趣等。此十法界同一緣起，無礙鎔融，一具一切，思之可見。二人法界者，准此下文亦有十門，謂人天、男女、在家出家、外道諸神、菩薩及佛。此並緣起相分，參而不雜，善財見已便入法界故，名人法界也。三人法俱融法界者，謂前十人、十法同一緣起，隨義相分，融攝無二，思之可見。四人法俱泯法界者，謂平等果海離於言數，緣起性相俱不可說。五無障礙法界者，謂合前四句，於彼前人法、一異無障、存亡不礙，自在圓融，如理思之。二明能入，亦有五重：一身、二智、三俱、四泯、五圓，謂入樓觀而還合身證也，鑒無邊之理事智證也，同普賢而普遍俱證也，身智相即而兩亡俱泯也，一異存亡無礙自在圓融也。又〈發心品〉云「甚深真法性，妙智隨順入，無邊佛土中，一念悉周遍。」案云：前二句智入法界，後二句身入法界、由身智無礙、故智入理、身遍土也。餘准可知。三能入所入混融無二、際限不分，就義開異，理仍不雜。此五能所如次反通，如理思攝。四能所圓融形奪俱泯。五一異存亡無礙具足。上來約類辨竟。

Second, the classification of the dharmadhātu also has five gates: namely, the entered, the entering, preservation, extinction, and non-obstruction. First, within the entered, there are also five levels: 1. the dharmadhātu of phenomena, 2. the dharmadhātu of persons, 3. the dharmadhātu where persons and phenomena are mutually interpenetrating, 4. the dharmadhātu where both persons and phenomena are completely obliterated, and 5. the unhindered dharmadhātu. In the first, there are ten: 1. the dharmadhātu of concrete phenomena, namely the ten tiers of dwellings, etc.; 2. the dharmadhātu of principle, namely being calm and clear with one flavor, etc.; 3. the dharmadhātu of the cognitive object, namely the delimitations of the knowable, etc.; 4. the dharmadhātu of practice, namely compassion and wisdom being vast and profound, etc.; 5. the dharmadhātu of essence, namely quiescence, unarisen, etc.; 6. the dharmadhātu of function, namely superior superknowledges and mastery, etc.; 7. the dharmadhātu of conformity, namely the correct practices of the six pāramitās, etc.; 8. the dharmadhātu of discordance, namely the five heats, diverse heterodoxies, etc.; 9. the dharmadhātu of teaching, namely the verbal expressions heard, etc.; 10. the dharmadhātu of meaning, namely the purports and tenets signified, etc. These ten dharmadhātus are of the same dependent origination, unobstructed and fusing together, with the one possessing the all; this can be seen through reflection. Second, the dharmadhātu of persons: by standard of the text below, there are also ten categories: humans and devas, men and women, lay and monastic, non-Buddhists and various spirits, bodhisattvas, and buddhas. All these are divisions of characteristics in dependent origination, intermingled yet unconfused; because Sudhana, having seen them, immediately enters the dharmadhātu, they are called the dharmadhātu of persons. Third, the dharmadhātu where persons and phenomena are mutually interpenetrating: the previous ten persons and ten phenomena are of the same dependent origination; differentiated according to their conceptual aspects, they interpenetrate and subsume each other without duality; this can be seen through reflection. Fourth, the dharmadhātu where both persons and phenomena are completely obliterated: the ocean of equal fruition transcends speech and numbering, and the nature and characteristics of dependent origination are both inexpressible. Fifth, the unhindered dharmadhātu: combining the preceding four propositions, with respect to those preceding persons and phenomena, unity and difference are unobstructed, preservation and extinction are unhindered, freely and perfectly interpenetrating; contemplate this according to principle. Second, explaining the entering capacities also has five levels: 1. body, 2. wisdom, 3. both, 4. obliteration, and 5. perfection. That is, entering the multistoried tower and having it close again is bodily realization; illuminating the boundless principles and phenomena is realization through wisdom; being identical to Samantabhadra in omnipresence is realization through both; body and wisdom being identical so that both vanish is complete obliteration; unity and difference, preservation and extinction being unobstructed and sovereign is perfect interpenetration. Furthermore, the "Chapter on Generating the Mind" says: "Into the profound, true dharmatā, / wondrous wisdom enters in accord; / throughout boundless buddha fields, / it pervades all in a single thought-moment." We note: the first two lines are entering the dharmadhātu through wisdom; the latter two lines are entering the dharmadhātu through the body. Because body and wisdom are unobstructed, wisdom enters principle and the body pervades the lands. The rest can be understood by analogy. Third, the entering and the entered blend together without duality, their boundaries undistinguished; when differentiated according to meaning, their principles remain unconfused. These five entering and entered reciprocally penetrate each other in corresponding order; contemplate and subsume them according to principle. Fourth, entering and entered perfectly interpenetrate, mutually displacing and completely vanishing. Fifth, unity and difference, preservation and extinction are unobstructed and complete. The above explanation according to classification is completed.