[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴法界玄鏡](https://indike.org/pramana/in.bauddha.taisho.1883) › 2.45 # 華嚴法界玄鏡 2.45 華嚴法界玄鏡 2.45 - **Language:** Classical Chinese ### [2.45](https://indike.org/pramana/in.bauddha.taisho.1883.2.45) 釋曰：此門正合前四五二門，兼合二三，以四五二門釋二三故。廣容普遍不相離故，名中遍即普遍，容即廣容。釋文中先標、次釋、後結。今初，以一望多有遍容義，以有彼多可得遍故，此一能容。若多望一，即無遍容，以所望之一無可言遍，能望之多而容於一，不可得言為廣容故。次由普遍下，釋有二對：初遍即是容，唯一遍一容；後又由下，容即是遍，亦是一容一遍。前中遍即是容者，一遍多時，還攝所遍之多在我一內，猶如一鏡遍九鏡時，還攝九鏡在一鏡內。後容即是遍，法約反上，謂如一鏡容多鏡時，能容之一鏡却遍所容多鏡影中，故云還遍自內一切差別法中。是故下，結，可知。 > The Explanation states: This gate directly combines the preceding fourth and fifth gates, and also combines the second and third, because the fourth and fifth gates explain the second and third. Because broad containment and universal pervasion are not separate from one another, in the name, 'pervasion' is universal pervasion, and 'containment' is broad containment. In the explanatory text, it first presents the topic, next explains it, and finally concludes. Now, regarding the first: viewing the one in relation to the many has the meaning of pervasion and containment, because since that many exists, it can be pervaded, and this one can contain. If one views the many in relation to the one, then there is no pervasion and containment, because regarding the one that is viewed, one cannot speak of pervasion, and when the many that views contains the one, it cannot be called broad containment. Next, from 'because universal pervasion…' onward, the explanation has two pairs: first, pervasion is containment, which is only one pervasion and one containment; later, from 'Furthermore, because…' onward, containment is pervasion, which is also one containment and one pervasion. In the first part, 'pervasion is containment': when the one pervades the many, it gathers the many that is pervaded back inside my one, just as when a single mirror pervades nine mirrors, it gathers the nine mirrors back inside the single mirror. In the latter part, 'containment is pervasion', the principle is stated conversely to the above, meaning that when a single mirror contains many mirrors, the single mirror that can contain turns back and pervades within the reflections of the many mirrors that are contained; therefore it says 'in turn pervades within all the differentiated dharmas inside itself.' From 'Therefore…' onward is the conclusion, which can be understood. > — English (machine translation) (machine translation) - [Previous: 2.44](https://indike.org/pramana/in.bauddha.taisho.1883.2.44) - [Next: 2.46](https://indike.org/pramana/in.bauddha.taisho.1883.2.46) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1883.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1883~en-mt.2.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.2.45](https://indike.org/pramana/in.bauddha.taisho.1883.2.45) · Pramāṇa