修華嚴奧旨妄盡還源觀 1.34

1.34

自下攝用歸體入五止門。五止門者，謂依前能行四德之行，當相即空，相盡心澄而修止也。所言入者，性相俱泯，體周法界，入無入相，名為入也。《華嚴經》云：「如來深境界，其量等虛空，一切眾生入，而實無所入。」又準《入佛境界經》云：「入諸無相定，見諸法寂靜。常入平等故，敬禮無所觀。」此乃一切眾生本來無不在如來境界之中，更無可入也。如人迷故，謂東為西，乃至悟己西即是東，更無別東而可入也。眾生迷故，謂妄可捨，謂真可入；乃至悟已，妄即是真，更無別真而可入也。此義亦爾，不入而入，故云入也。何以故？入與不入本來平等，同一法界也。《起信論》云：「若有眾生，能觀無念者，」是名入真如門也。

Next is gathering function to return to essence and entering the five gates of cessation. The five gates of cessation mean that relying on the previous practices capable of performing the four virtues, the marks themselves are immediately empty, and with marks exhausted and the mind clear, one cultivates cessation. That which is called 'entering' means that nature and marks are both obliterated, the essence pervades the dharma-realm, and entering without marks of entering is called 'entering'. The Avataṃsaka Sūtra says: 'The Tathāgata's profound sphere, its measure equals space; all sentient beings enter, yet in truth there is nowhere entered.' Furthermore, based on the *Tathāgatagocaranirdeśa-sūtra*, it says: 'Entering samādhis of signlessness, one sees all dharmas as quiescent. Because of constantly entering equality, I pay homage to that which has no contemplation.' This is because all sentient beings originally never fail to be within the Tathāgata's sphere; there is nothing more that could be entered. Just as when a person is lost, he takes east to be west; when he awakens, west is itself east, and there is no separate east that can be entered. Because sentient beings are lost, they think delusion can be abandoned and truth can be entered; when they awaken, delusion is itself truth, and there is no separate truth that can be entered. This meaning is also like this: entering without entering, hence it is called 'entering'. Why? Entering and not entering are originally equal, being the identical dharma-realm. The Awakening of Faith says: 'If there are sentient beings who can contemplate thoughtlessness,' this is called entering the gate of tathatā.