華嚴經明法品內立三寶章 2.7

2.7

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.