大方廣佛華嚴經疏 2.12

2.12

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.