大方廣圓覺修多羅了義經略疏 1.380

1.380

出入義也。出者，一切染淨諸法皆從中出故，次文云「流出一切」等，下說「生幻化無明」等。入者，若了悟圓覺體用，則百千萬法悉皆悟入，故下文云：「覺圓明故顯心清淨，乃至遍滿」等。是知欲了萬法，須從圓覺中入。又從本起末為出，攝末歸本為入。又迷之則出，悟之則入。有出入義，故名為門。此中門者是根本義，不同世法門淺室深，故《寶積經》連前次云：「由是門故，出生廣大差別覺慧。」此則無門之門，門清淨故。形相門者，則為非門。所言門者，猶如虛空，一切諸法依於虛空而有生滅。又荷澤云：「知之一字眾妙之門。」皆說根本矣。

This has the meaning of exiting and entering. 'Exiting' means that all defiled and pure dharmas all emerge from it; hence the subsequent text says 'flows forth all...', and below it says 'produces illusory avidyā...', and so forth. 'Entering' means that if one realizes and awakens to the essence and function of perfect enlightenment, then the hundreds of thousands of myriad dharmas are all awakened to and entered; hence the text below says: 'Because enlightenment is perfectly luminous, the mind is revealed to be pure, up to pervasively filling...', and so forth. From this we know that if one wishes to understand the myriad dharmas, one must enter from within perfect enlightenment. Furthermore, proceeding from the root to produce the branches is exiting; gathering the branches to return to the root is entering. Furthermore, deluded about it, one exits; awakened to it, one enters. Because it has the meanings of exiting and entering, it is named a 'gate'. The 'gate' here has the meaning of the fundamental root, unlike worldly dharmas where the gate is shallow and the inner room is deep. Thus the *Ratnakūṭa Sūtra* continues immediately following: 'Due to this gate, vast and differentiated awakening wisdom is produced.' This is the gateless gate, because the gate is pure. A gate with shape and form is a non-gate. What is called a gate is like empty space: all dharmas arise and cease relying on empty space. Furthermore, Heze said: 'The single word "knowing" is the gate to all wonders.' Both speak of the fundamental root.