華嚴經明法品內立三寶章 2.7

2.7

二、諸緣互應門者，謂眾緣之中，以於一緣應多緣故，各與彼多全為其一，是故此一具多箇一。然此多一雖由本一，應多緣故有此多一，然與本一體無差別，是故名為同體門也。依持容入者，謂此本一有力，能持彼多箇一，故本一中容彼多一。多一無力，依本一故，是故多一入本一中，是即無不容多一之本一，亦無不入本一之多一。如本一有力為持，多一無力為依，容入既爾；多一有力為持，本一無力為依，容入亦爾，是即無不容本一之多一，無不入多一之本一。是即由本一望多一，有持有依、有力無力，故能容能入，無有障礙；多一望本一，有依有持、無力有力，故能入能容，亦無障礙。俱存、雙泯二句無礙，亦准思之。同體門中容入義竟。二、互相形奪體無體者，謂多一無性，為本一成多一，舉體即是本一，是則本一為有體，能攝多一，多一無體，融同本一，故無不攝多一之本一，亦無不即本一之多一。如本一有體、多一無體，攝即既爾；多一有體、本一無體，攝即亦然。是故亦無不攝本一之多一，亦無不即多一之本一，是即本一望多一，有有體無體，故能攝他同己、廢己同他，無有障礙。多一望本一，亦體無體攝即可知。亦攝不攝亦即無即，非攝不攝非即不即二句無礙，思之可見。同體門中相即義竟。三、體用俱融即入無礙者，亦六句無礙，准前，思之可見。同體門竟。

Second, regarding the gate of the mutual correspondence of the various conditions: among the multitude of conditions, because one condition corresponds to many conditions, each condition completely becomes that one for those many; therefore, this one possesses multiple ones. However, although these multiple ones arise from the original one corresponding to many conditions, their essence is not different from the original one; therefore, this is called the gate of identical essence. As for the meaning of reliance, sustaining, containing, and entering: this original one has force and can sustain those multiple ones, and therefore the original one contains those multiple ones. The multiple ones are without force and rely on the original one, and therefore the multiple ones enter into the original one. Thus there is no original one that does not contain the multiple ones, and there is no multiple ones that do not enter the original one. Just as it is with the original one having force to sustain and the multiple ones lacking force and relying, so containing and entering are thus; so it is with the multiple ones having force to sustain and the original one lacking force and relying, containing and entering are also thus. Thus there are no multiple ones that do not contain the original one, and there is no original one that does not enter the multiple ones. Thus, looking from the original one to the multiple ones, there are sustaining and relying, having force and lacking force, and therefore it can contain and can enter without obstruction. Looking from the multiple ones to the original one, there are relying and sustaining, lacking force and having force, and therefore they can enter and can contain, also without obstruction. That the two propositions of both preserved and both eliminated are unobstructed should also be contemplated accordingly. The meaning of containing and entering in the gate of identical essence is concluded. Second, regarding mutual shaping and depriving, with essence and without essence: the multiple ones lack self-nature, and being established as multiple ones by the original one, their entire essence is just the original one. Thus the original one has essence and can gather the multiple ones; the multiple ones lack essence and merge into identity with the original one. Therefore, there is no original one that does not gather the multiple ones, and there is no multiple ones that are not identical to the original one. Just as it is with the original one having essence and the multiple ones lacking essence, gathering and identification being thus; so it is with the multiple ones having essence and the original one lacking essence, gathering and identification being also thus. Therefore, there are also no multiple ones that do not gather the original one, and there is no original one that is not identical to the multiple ones. Thus, looking from the original one to the multiple ones, because there are having essence and lacking essence, it can gather the other into identity with oneself and abolish oneself into identity with the other, without obstruction. Looking from the multiple ones to the original one, having essence and lacking essence, gathering and identification can also be known. That the two propositions of both gathering and not gathering, both identifying and not identifying; neither gathering nor not gathering, neither identifying nor not identifying are unobstructed can be seen upon contemplating it. The meaning of mutual identification in the gate of identical essence is concluded. Third, regarding essence and function both interpenetrating, with identification and interpenetration unobstructed: this also has six unobstructed propositions; following the previous [explanation], it can be seen upon contemplating it. The gate of identical essence is concluded.