起信論疏筆削記 2.32

2.32

圓教者，謂此教中該收前四，圓滿具足，性相俱融，剎海塵毛交遍互入，即華嚴宗也。所說下，一真法界也，謂所說理事、心境、人法、聖凡、染淨等法。以要言之，未有一法離於法界，故云所說唯是法界。或可此句是總標，下皆別列。性海圓融者，理法界，謂理性深廣，故如海也。理體周遍，無有一法而不融攝，故云圓融。緣起者，事法界，謂眾緣所造心境、染淨、情器、因果、大小、一多各不同故。無礙者，理事無礙法界也，謂緣起事法皆是理之所成。緣起無性，不礙於理；理能隨緣，不礙於事，故得理事二無障礙。相即相入下，事事無礙法界也，謂諸事法各全攝理，即理之事，互不相礙，故得一一事法相即相入，一即一切、一切即一，一入一切、一切入一，互為主伴，重重無盡，如天網珠光影互入，無礙無盡也。

As for the round teaching: in this teaching, the preceding four are encompassed, being fully complete and perfect; nature and marks are mutually interfused, and worlds as numerous as oceans and atoms or hairs mutually permeate and interpenetrate—this is the Huayan school. "What is expounded..." refers to the one true dharmadhātu; that is to say, the expounded principles and phenomena, mind and objects, persons and dharmas, sages and ordinary beings, defilement and purity, and so forth. In brief, there has never been a single dharma detached from the dharmadhātu; hence it says "what is expounded is solely the dharmadhātu." Alternatively, this line may be a general heading, and what follows are distinct listings. "The ocean of nature being roundly interfused" refers to the dharmadhātu of principle; that is, the nature of principle is deep and vast, hence like an ocean. The essence of principle is omnipresent, with no dharma that it does not interfuse and subsume; hence it is called "roundly interfused." "Dependent arising" refers to the dharmadhātu of phenomena; that is, mind and objects, defilement and purity, sentient beings and their environments, causes and effects, large and small, one and many created by manifold conditions are each distinct. "Unobstructed" refers to the dharmadhātu of the non-obstruction between principle and phenomena; that is, the phenomena of dependent arising are all constituted by principle. Dependent arising lacks [independent] nature and does not obstruct principle; principle can accord with conditions and does not obstruct phenomena; hence principle and phenomena are mutually non-obstructing. "Mutually identical and mutually entering..." refers to the dharmadhātu of the non-obstruction among phenomena; that is, each phenomenon fully subsumes principle; phenomena that are identical to principle do not mutually obstruct one another. Therefore, each and every phenomenon is mutually identical and mutually entering—one is all, all is one; one enters all, all enters one—mutually acting as master and companion, layer upon layer without end, like the light and reflections of the jewels in Indra's net mutually interpenetrating, unobstructed and inexhaustible.