大方廣佛華嚴經疏 54.9

54.9

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.