華嚴法界玄鏡 2.51

2.51

釋曰：初標名。云相在者，自己攝法入他法中，他又攝法在我己中，故云相在。至下句中當見。釋中亦三：謂標、釋、結。標云一切望一者，一切在初，正反第八。二亦有四句下，釋。釋四句中，上標既云一切望一則有四句，四句之首皆合有一切之言以為能攝，今並略耳，但取所攝所入以成四句。然此四句與前全異，如前一攝一法一入一法，但明自一隨對他一，自一攝他一時亦入他一耳。今則不然，謂第一句云攝一入一者，此謂一切隨攝一法將入一法，約十鏡說，總以九鏡為能攝。第一句者，九鏡攝第一，一鏡入第二一鏡之中；二、攝一切入一者，謂九鏡皆攝九鏡入一鏡中；三、攝一入一切者，九鏡各攝一鏡遍入九鏡之中；四；攝一切入一切者，九鏡皆攝九鏡各入九鏡之中攝，將隨一入彼一中，復攝彼一在此多中等，故名相在。約法一一作者，且約諸佛望眾生說，總以諸佛為一切是能攝，眾生為所攝所入。第一句者，諸佛攝一眾生入一眾生中；二者，諸佛攝一切眾生入一眾生中；三者，諸佛身攝一眾生入一切眾生身毛中；四者，諸佛各攝一切眾生入一切眾生中。餘法相望，一多皆爾。三同時下，總結，由此互攝互在，故有帝網重重之義。

Commentary: First, stating the name. It is called “mutual presence” because one’s own taking in of phenomena enters into other phenomena, and the other also takes in phenomena within oneself; hence it is called mutual presence. This will be seen in the propositions below. The explanation also has three parts: stating, explaining, and concluding. In stating, it says “looking from all to the one”; having all at the beginning directly reverses the eighth [gate]. Second, under “likewise there are four propositions...”, it explains. In explaining the four propositions: since the statement above said “looking from all to the one, there are four propositions”, the head of each of the four propositions ought to contain the word “all” as that which is capable of taking in; now they are all omitted, and only that which is taken in and that which is entered are taken to form the four propositions. However, these four propositions are entirely different from the previous ones. For instance, the previous “the one takes in one phenomenon and the one enters one phenomenon” merely clarified that the one itself, facing another one, in taking in the other one also enters that other one. Here it is not so. That the first proposition says “taking in the one and entering the one” means that all, as they take in one phenomenon, bring it into one phenomenon. Explaining this in terms of the ten mirrors, the nine mirrors collectively are capable of taking in. As for the first proposition: the nine mirrors take in the first one mirror and enter into the second one mirror. Second, “taking in all and entering the one” means that the nine mirrors all take in the nine mirrors and enter into one mirror. Third, “taking in the one and entering all” means that the nine mirrors each take in one mirror and pervadingly enter into the nine mirrors. Fourth, “taking in all and entering all” means that the nine mirrors all take in the nine mirrors and each enter into the nine mirrors: taking in and bringing any one into that one, and again taking in that one within this many, etc.; hence it is named mutual presence. Explaining this one by one in terms of phenomena: to speak briefly in terms of the Buddhas looking to sentient beings, the Buddhas collectively are “all” and are capable of taking in, while sentient beings are that which is taken in and entered. As for the first proposition: the Buddhas take in one sentient being and enter into one sentient being. Second: the Buddhas take in all sentient beings and enter into one sentient being. Third: the Buddhas’ bodies take in one sentient being and enter into all sentient beings’ bodily pores. Fourth: the Buddhas each take in all sentient beings and enter into all sentient beings. With respect to other phenomena facing each other, one and many are all like this. Third, under “Simultaneously...”, it concludes: because they mutually take in and are mutually present, there is the meaning of Indra’s net layer upon layer.