[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 54.9 # 大方廣佛華嚴經疏 54.9 大方廣佛華嚴經疏 54.9 - **Language:** Classical Chinese ### [54.9](https://indike.org/pramana/in.bauddha.taisho.1735.54.9) 五無障礙法界二門者：一普攝門，謂於上四門，隨一即攝餘一切故。是故善財，或覩山海、或見堂宇，皆名入法界；二圓融門，謂以理融事故，令事無分齊。微塵非小，能容十剎；剎海非大，潛入一塵也。以事顯理故，令理非無分，謂一多無礙。或云一法界、或云諸法界，然由一非一故即諸、諸非諸故即一，乃至重重無盡。是以善財暫時執手遂經多劫，纔入樓閣普見無邊，皆此類也。上來五門十義，總明所入法界，皆應以六相融之。二明能入，亦有五門：一淨信、二正解、三修行、四證得、五圓滿。此五於前所入法界，有其二門：一隨一能入通五所入，隨一所入遍五能入。二此五能入，如其次第各入一門。此上心境二義十門，六相圓融總為一聚無障礙法界。 > Fifth, the two gates for the unobstructed dharmadhātu: 1. the gate of universal subsumption: meaning that with respect to the above four gates, any single one immediately subsumes all the rest. For this reason, whether Sudhana gazed upon mountains and seas or saw halls and chambers, all are called entering the dharmadhātu; 2. the gate of perfect interpenetration: meaning that by noumenon interpenetrating phenomena, it causes phenomena to have no boundaries. An atom is not small, yet it can contain ten kṣetras; an ocean of kṣetras is not large, yet it lies concealed within a single atom. Because phenomena reveal noumenon, it causes noumenon not to lack divisions, which is to say that the one and the many are unobstructed. Sometimes it is called the one dharmadhātu, and sometimes it is called the various dharmadhātus; yet because the one is not one, it is straightaway the various, and because the various are not various, they are straightaway the one, extending to layers upon layers without end. Thus Sudhana, temporarily clasping hands, thereupon passed through many kalpas; upon merely entering the pavilion, he universally beheld the boundless—all are of this kind. The five gates and ten meanings above generally clarify the dharmadhātu that is entered; all should be harmonized through the six marks. Second, clarifying that which enters also has five gates: 1. pure faith; 2. correct understanding; 3. practice; 4. realization; 5. perfection. These five have two gates in relation to the previously entered dharmadhātu: first, any single entering penetrates the five entered, and any single entered pervades the five entering. Second, these five entering, according to their order, each enter one gate. These above ten gates of the two meanings of mind and object, with the six marks perfectly interpenetrating, totally constitute one aggregate of the unobstructed dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 54.8](https://indike.org/pramana/in.bauddha.taisho.1735.54.8) - [Next: 54.10](https://indike.org/pramana/in.bauddha.taisho.1735.54.10) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.1735.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.54.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.54.9](https://indike.org/pramana/in.bauddha.taisho.1735.54.9) · Pramāṇa