華嚴法界玄鏡 2.47

2.47

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'.