大方廣圓覺修多羅了義經略疏 1.860

1.860

據《法界觀》此有十門：一理遍於事、二事遍於理、三依理成事、四事能顯理、五以理奪事、六事能隱理、七真理即事、八事法即理、九真理非事、十事法非理。今言遍滿法界者，正是第二門行相，兼於餘門義理。謂此即理之諸法，與理不異故，一一自遍法界。不同前門沒體攝歸理中，故此名理事無礙也。既遍法界，即知動靜無礙，一一周遍。言覺性圓無際故，當知六根遍滿者，由前門已顯六根等與覺性平等。平等者，即無分毫之異也，即與覺性不異。覺性圓無際故，當知六根亦圓無際，故遍滿法界。若言不遍滿，即是有際，有際即與覺性成異，異則乖於前門。故躡前云：圓無際故。故《首楞》云：「性見覺明，覺精明見。清淨本然，周遍法界。」六塵已下皆例前知。

According to the Contemplation of the Dharmadhātu, this has ten gates: (1) principle pervades phenomena; (2) phenomena pervade principle; (3) phenomena are formed relying on principle; (4) phenomena can manifest principle; (5) principle nullifies phenomena; (6) phenomena can conceal principle; (7) true principle is identical to phenomena; (8) phenomenal factors are identical to principle; (9) true principle is not phenomena; (10) phenomenal factors are not principle. Here, saying "pervade the dharmadhātu" is precisely the aspect of practice of the second gate, subsuming the principles of the remaining gates. That is to say, because these phenomena, which are identical to principle, are not different from principle, each naturally pervades the dharmadhātu. This is not like the previous gate, where substance was submerged and subsumed into principle; hence this is called the non-obstruction of principle and phenomena. Since they pervade the dharmadhātu, one knows that movement and quiescence are unobstructed, each all-pervading. Regarding the statement, "Because the nature of enlightenment is perfectly boundless, one should know that the six sense faculties are all-pervading," this is because the previous gate has already revealed that the six sense faculties and so forth are equal with the nature of enlightenment. "Equal" means that there is not the slightest difference; that is, they are not different from the nature of enlightenment. Since the nature of enlightenment is perfectly boundless, one should know that the six faculties are likewise perfectly boundless, and thus pervade the dharmadhātu. If one were to say they are not all-pervading, that would mean they have boundaries; having boundaries, they would then differ from the nature of enlightenment; and differing, they would contradict the previous gate. Therefore, taking up the preceding, it says, "Because it is perfectly boundless." Thus the Śūraṅgama states: "The nature of seeing is enlightenment and luminosity; the luminous essence of enlightenment is seeing. Pure and fundamentally so, it pervades the dharmadhātu." From the six sense objects downward, all should be understood by analogy with the preceding.