華嚴法界玄鏡 2.47

2.47

釋曰：釋相之中，先標、後釋。今初，但約以多望一，能攝即前能容。入即前遍，而前一為能遍，有多可遍。今入但入於一，不得言遍。前門有多可容，故得言容；今一無多可容，故但云攝。次以入他即是攝他故下，別釋其相，亦有二對：前對多為能入，故還攝所入之一在能入多中，如九鏡入於一鏡，還攝所入一鏡在能入多鏡之中；後對但反前多能入為多能攝耳，謂多攝一時，多為能攝、一為所攝，而多即能入故，還將此多入於所攝一法之中，如九鏡為能攝，還將九鏡入所攝一鏡之中。然上二對能入能攝，皆是於多即攝即入，名攝入無礙。而一但為所攝所入，不得能攝能入之名，至第八門方有能攝能入耳。後同時無礙者，結也，結上多能入時即為能攝，故云同時。

The Explanation states: In explaining the characteristics, it first presents the topic and then explains it. Now, regarding the first: it is considered solely in terms of viewing the many in relation to the one; that which can gather is the preceding that which can contain, and entering is the preceding pervasion. However, earlier the one was that which can pervade, for there was a many that could be pervaded; now entering is only entering into the one, so one cannot speak of pervasion. The preceding gate had a many that could be contained, so one could speak of containment; now the one has no many that can be contained, so it only says 'gather'. Next, from 'because entering the other is precisely gathering the other' onward, it specifically explains its characteristics, which also has two pairs: in the former pair, the many is that which can enter, so it in turn gathers the one that is entered inside the many that can enter, just as nine mirrors enter into a single mirror, and in turn gather the single mirror that is entered inside the many mirrors that can enter; the latter pair merely reverses the preceding 'the many can enter' into 'the many can gather', meaning that when the many gathers the one, the many is that which can gather and the one is that which is gathered, and since the many can enter, it in turn takes this many and enters into the single dharma that is gathered, just as nine mirrors are that which can gather, and in turn take the nine mirrors and enter into the single mirror that is gathered. However, the two pairs above of that which can enter and that which can gather are both, in terms of the many, immediately gathering and immediately entering, which is called the non-obstruction of gathering and entering. But the one is merely that which is gathered and that which is entered, and does not receive the designations of that which can gather and that which can enter; only when reaching the eighth gate does it have that which can gather and that which can enter. Finally, 'simultaneously unobstructed' is the conclusion; it concludes that when the many above can enter, it is precisely that which can gather, hence it says 'simultaneously'.