華嚴法界玄鏡 2.33

2.33

The commentary says: This contemplation has three parts: first, generally stating and listing the number; second, separately revealing the contemplation's characteristics; third, concluding with an exhortation to practice. Now this is the first part, which is the meaning of the general title, through the non-obstruction of phenomenon and phenomenon. If one regards phenomena alone, they obstruct one another; if one regards principle alone, there is nothing that can obstruct. Now, by principle interfusing phenomena, phenomena are unobstructed; hence it says "Phenomena, interfused as principle [is]." However, principle contains the ten thousand existences and has nothing comparable as a metaphor; it is roughly like empty space. Within empty space, two meanings are briefly taken: first, universally pervading all places of form and non-form, which is the meaning of "all-pervading"; second, principle contains without having anything outside it, as not a single dharma extends beyond empty space, which is the meaning of "total inclusion." Principle is also like space, possessing these two meanings, for there is nowhere it does not pervade, and nothing it does not contain; phenomena being identical to principle, even a minute dust particle is able to contain and pervade; hence it says "Phenomena, interfused as principle [is], pervade and subsume without obstruction." "Subsume" is the meaning of total inclusion. "Non-obstruction" has two meanings: first, pervading does not obstruct subsuming; second, subsuming does not obstruct pervading; therefore, phenomenon after phenomenon can subsume and can pervade, equally unhindered, and their interpenetrating with mastery also pervades the ten gates.