[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) › 2.52 # 華嚴法界玄鏡 2.52 華嚴法界玄鏡 2.52 - **Language:** Classical Chinese ### [2.52](https://indike.org/pramana/in.bauddha.taisho.1883.2.52) 問：此一切望一，皆一切在初，則一望一切，何不四句皆一在初？答：若但一在初，唯有兩句，謂一攝一切一入一切為一句，一攝一法一入一法為兩句耳。今由相涉，第二句一切是前所攝為能攝故，第三句互一相對，第四句唯一切對，故成四句耳。故不得四句皆一在初，然正義如前。更有一意，如攝一入一，謂一切正攝一時，即能入一等。若爾，何異第八？第八一攝一一入一者，一入所攝一中。今趣舉一，其一皆入，以正同理廣容，即同理普遍故。若爾，何異第七？第七但有二句，亦自入所攝一中，故此中一切正攝一，亦入餘一、亦入一切等故。若約十鏡作者，一鏡為一，九鏡為一切。一者，九鏡攝一鏡，九鏡亦能入一鏡；二者，九鏡攝九鏡，九鏡入一鏡；三者，九鏡攝一鏡，九鏡即入九鏡；四者，九鏡攝九鏡，九鏡亦即入九鏡。為攝一切入一切。雖通此釋，今不取之。亦有云：前第八門是複四句，一攝一、一入一，兩句方成一句故。今一攝一者，但攝其一入我一中，二但攝一切入我一中等。若爾，但有一攝句耳，亦無入義，故不取之。 > Question: In this “looking from all to the one”, all is at the beginning of each; then in “looking from the one to all”, why is the one not at the beginning of all four propositions? Answer: If the one were only at the beginning, there would be only two propositions: “the one takes in all and the one enters all” would be one proposition, and “the one takes in one phenomenon and the one enters one phenomenon” would make two propositions. Now, because of mutual involvement, in the second proposition “all” is what was previously taken in acting as capable of taking in; the third proposition faces one another as one; the fourth proposition faces purely as all; thus they form four propositions. Therefore, one cannot have the one at the beginning of all four propositions. However, the correct meaning is as stated before. There is yet another interpretation: as in “taking in the one and entering the one”, it means that when all are precisely taking in the one, they can enter the one, etc. If so, how does it differ from the eighth? In the eighth, “the one takes in one and the one enters one” means the one enters into the one that is taken in. Here, whichever one is taken up, that one enters all, because just as it is identical to principle's vast accommodation, it is identical to principle's all-pervasion. If so, how does it differ from the seventh? The seventh has only two propositions, and also enters into the one that is taken in by itself; therefore, here all, precisely taking in the one, also enter another one, and also enter all, etc. If explained in terms of the ten mirrors: one mirror is the one, and nine mirrors are all. First, the nine mirrors take in one mirror, and the nine mirrors can also enter one mirror; second, the nine mirrors take in nine mirrors, and the nine mirrors enter one mirror; third, the nine mirrors take in one mirror, and the nine mirrors immediately enter nine mirrors; fourth, the nine mirrors take in nine mirrors, and the nine mirrors also immediately enter nine mirrors; this is “taking in all and entering all”. Although this explanation is feasible, we do not adopt it now. Some also say: the previous eighth gate consists of compound four propositions, where two clauses—the one takes in one, the one enters one—combine to form a single proposition. Here, “taking in one” merely means taking in that one to enter into my one; the second merely means taking in all to enter into my one, etc. If so, there is only the clause of taking in, and no meaning of entering; therefore, we do not adopt it. > — English (machine translation) (machine translation) - [Previous: 2.51](https://indike.org/pramana/in.bauddha.taisho.1883.2.51) - [Next: 2.53](https://indike.org/pramana/in.bauddha.taisho.1883.2.53) - [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.2.52) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.2.52](https://indike.org/pramana/in.bauddha.taisho.1883.2.52) · Pramāṇa