大方廣佛華嚴經疏 2.12

2.12

第四法性融通門者，謂若唯約事則互相礙，不可即入；若唯約理則唯一味，無可即入。今則理事融通，具斯無礙，謂不異理之一事，具攝理時，令彼不異理之多事，隨所依理皆於一中現。若一中攝理不盡，則真理有分限失；若一中攝理盡，多事不隨理現，則事在理外失。今既一事之中全攝理盡，多事豈不依中現？〈華藏品〉云「華藏世界所有塵，一一塵中見法界。」法界即事法界矣。斯即總意。別亦具十玄門：一既真理，與一切法而共相應，攝理無遺，即是諸門諸法同時具足。二事既如理能包，亦如理廣遍而不壞陜相故，有廣陜純雜無礙門。又性常平等故純，普攝諸法故雜。三理既遍在一切多事故，令一事隨理遍一切中。遍理全在一事則一切隨理；在一事中故，有一多相容門。四真理既不離諸法，則一事即是真理、真理即是一切事故，是故此一即彼一切事；一切即一，反上可知，故有相即自在門。五由真理在事各全非分故，正在此時彼說為隱、正在彼時此即為隱，故有隱顯門。六真理既普攝諸法，帶彼能依之事頓在一中故，有微細門。七此全攝理故能現一切，彼全攝理同此頓現。此現彼時，彼能現所現俱現此中；彼現此時，此能現所現亦現彼中。如是重重無盡故，有帝網門，以真如畢竟無盡故。八即事同理故，隨舉一事即真法門，故有託事門。九以真如遍在，晝夜日月年劫皆全在故，在日之時不異在劫故，有十世異成門。況時因法有，法融時不融耶？十此事即理時不礙與餘一切恒相應故，有主伴門。故一理融通，十門具矣。

Fourth, the gate of the interpenetration of dharmatā: If one considers only phenomena, they obstruct one another and cannot identify with or enter each other; if one considers only noumenon, it is of a single flavor and there is nothing to identify with or enter. Now, noumenon and phenomena interpenetrate, endowed with this unobstructedness. That is, when one phenomenon, which is not different from noumenon, fully encompasses noumenon, it causes the multiple phenomena that are not different from noumenon, in accordance with the noumenon upon which they depend, all to appear within that one. If the one did not encompass noumenon completely, there would be the fault that true noumenon has boundaries; if the one encompasses noumenon completely, but the multiple phenomena did not appear in accordance with noumenon, there would be the fault that phenomena exist outside of noumenon. Now, since within one phenomenon noumenon is entirely encompassed, how could the multiple phenomena not appear within it relying upon [that noumenon]? The chapter "Padmagarbha" says: "In all the dust motes of the Padmagarbha world, / in each dust mote the dharmadhātu is seen." "Dharmadhātu" here is the dharmadhātu of phenomena. This is the general meaning.

Specifically, it also possesses the ten profound gates: (1) Since true noumenon harmoniously corresponds with all phenomena and encompasses noumenon without remainder, this is the simultaneous, complete, and harmonious correspondence of all gates and all phenomena. (2) Since a phenomenon, like noumenon, can contain [others] and, like noumenon, is vast and pervasive without destroying its narrow marks, there is the gate of the unobstructedness of the broad and narrow, the pure and the mixed. Furthermore, because its nature is constantly equal, it is pure; because it universally encompasses all phenomena, it is mixed. (3) Since noumenon is universally present in all the multiple phenomena, it causes one phenomenon, following noumenon, to pervade all [phenomena]. When pervasive noumenon is entirely within one phenomenon, then all [phenomena] follow noumenon and are within the one phenomenon; therefore there is the gate of the mutual containment of the one and the many. (4) Since true noumenon is not separate from all phenomena, then one phenomenon is true noumenon, and true noumenon is all phenomena; therefore this one is those all phenomena, and all are one—the converse can be known from the above—hence there is the gate of the freedom of mutual identity. (5) Because true noumenon in phenomena is entirely whole and not divided, right when it is here, that is said to be hidden; right when it is there, this is then hidden; hence there is the gate of the hidden and manifest. (6) Since true noumenon universally encompasses all phenomena, bringing along those phenomena that depend upon it to be simultaneously within the one, there is the gate of subtlety. (7) Because this [phenomenon] entirely encompasses noumenon, it can manifest everything, and because that [phenomenon] entirely encompasses noumenon, it simultaneously manifests like this one. When this manifests that, both that which can manifest and that which is manifested appear within this; when that manifests this, both this which can manifest and that which is manifested also appear within that. Being infinitely layered in this way, there is the gate of Indrajāla, because tathatā is ultimately inexhaustible. (8) Since phenomena are identical to noumenon, whenever one phenomenon is cited, it is a gateway to true Dharma; hence there is the gate of relying on phenomena. (9) Because tathatā is pervasive, day and night, months and days, years and kalpas are all completely present; being in a day is not different from being in a kalpa; hence there is the gate of the distinct formation across the ten periods. How much more so since time exists because of phenomena—could phenomena interpenetrate while time does not? (10) When this phenomenon is identical to noumenon, it does not obstruct being constantly in correspondence with all the rest; hence there is the gate of host and companion. Thus, when the one noumenon interpenetrates, the ten gates are complete.