大方廣佛華嚴經隨疏演義鈔 83.53

83.53

疏「一普攝門」者，謂不壞前四門之相而為一致故，故引善財隨事差別皆入法界，後圓融門纔舉一門即融諸門。然以理融事令事如理，以事顯理令理如事，故云「理非無分」。謂理即事，事既有分，理亦有分。不爾，真理不即事故。理既如事，隨舉一法即一法界，若舉多法即多法界。「然由一非一故」下，復融上一異。一若定一，不能即諸。以一即理，故即非一。以非一故，能即諸也。以非一故，與諸不異，下句翻此。準事顯理既互相即，則涉入重重方成無障礙義。引善財證，暫時執手明時圓融，纔入樓閣明處圓融。

Regarding the Commentary's "First, the gate of universal subsumption": it means that without destroying the characteristics of the previous four gates, they become a single consistency. Therefore, it cites Sudhana entering the dharmadhātu following each particular phenomenon. Later, in the gate of perfect interpenetration, barely raising one gate immediately harmonizes all gates. Furthermore, using principle to harmonize phenomena makes phenomena like principle; using phenomena to reveal principle makes principle like phenomena. Thus it says, "Principle is not without divisions." This means principle is identical to phenomena; since phenomena have divisions, principle also has divisions. If it were not so, the true principle would not be identical to phenomena. Since principle is like phenomena, according to whatever single dharma is raised, it is a single dharmadhātu; if multiple dharmas are raised, they are multiple dharmadhātus. From "However, because oneness is non-oneness..." onward, it again harmonizes the preceding oneness and difference. If oneness were definitively one, it could not be identical to the many. Because oneness is identical to principle, it is therefore non-one. Because it is non-one, it can be identical to the many. Because it is non-one, it is not different from the many; the subsequent clause reverses this. Following the mutual identity of phenomena and the manifestation of principle, their interpenetration is multilayered, which only then establishes the meaning of unobstructedness. Citing Sudhana as evidence: holding hands for a moment clarifies temporal perfect interpenetration; merely entering the tower clarifies spatial perfect interpenetration.