註華嚴法界觀門 1.422

1.422

且準八九二門思之者，據第八門，初句云「一攝一切，一入一切」者，且明我之自一攝他一切時，此一即復單己入他一切，未言帶所攝一切復將入他一切。第九門云「我攝一入一」等者，但明所攝所入，又不明一與一切一一互望皆為能攝能入。今若合二門，令一望多時即多望一，同時一一各具能所者，即成兩重四句。初以一法為能攝入，一一對四句所攝入者：一、一法攝一入一，此是八中第三句，全與九中初句合也。二、一法攝一切入一，此是八中初句上半、第三句下半，與九中次句合也。三、一法攝一入一切，此是八中第三句上半、初句下半，與九中第三句合也。四、一法攝一切入一切，此是八中初全句，與九中第四句合也。次以一切法為能攝入，一一對四句所攝入者：一、一切法皆攝一入一，此是八中次全句，與九中初句合也。二、一切法皆攝一切入一，此是八中末句上半、次句下半，與九中次句合也。三、一切法皆攝一入一切，此是八中次句上半、末句下半，與九中第三句合也。四、一切法皆攝一切入一切，此是八中全末句，與九中末句合也。如是二門交絡配屬，即重重無盡，主伴互融之門豁開也。將此十門遍配一切法義，方成十玄之義。若但將此十以配於十玄，即文勢別也。

Regarding reflecting on it following the eighth and ninth gates: according to the eighth gate, the first clause says "the one subsumes all, and the one enters all," which only clarifies that when one's own one subsumes another's all, this one then singly enters into another's all, without yet mentioning carrying along the subsumed all to enter further into another's all. When the ninth gate says "I subsume the one and enter the one," etc., it only clarifies the subsumed and entered objects, and does not clarify that the one and all, viewed reciprocally one by one, are both the subsuming and entering subjects. Now, if we combine the two gates so that when the one is viewed toward the many, the many are viewed toward the one, and each and every one simultaneously possesses both subject and object, this forms two sets of four propositions. First, taking one phenomenon as the subsuming and entering subject, matching each with the four propositions of subsumed and entered objects: 1. One phenomenon subsumes the one and enters the one: this is the third proposition of the eighth [gate], entirely matching the first proposition of the ninth. 2. One phenomenon subsumes all and enters the one: this is the first half of the first proposition and the second half of the third proposition of the eighth, matching the second proposition of the ninth. 3. One phenomenon subsumes the one and enters all: this is the first half of the third proposition and the second half of the first proposition of the eighth, matching the third proposition of the ninth. 4. One phenomenon subsumes all and enters all: this is the entire first proposition of the eighth, matching the fourth proposition of the ninth. Next, taking all phenomena as the subsuming and entering subjects, matching each with the four propositions of subsumed and entered objects: 1. All phenomena all subsume the one and enter the one: this is the entire second proposition of the eighth, matching the first proposition of the ninth. 2. All phenomena all subsume all and enter the one: this is the first half of the last proposition and the second half of the second proposition of the eighth, matching the second proposition of the ninth. 3. All phenomena all subsume the one and enter all: this is the first half of the second proposition and the second half of the last proposition of the eighth, matching the third proposition of the ninth. 4. All phenomena all subsume all and enter all: this is the entire last proposition of the eighth, matching the last proposition of the ninth. Interlacing and matching the two gates in this way, they become infinitely layered and inexhaustible, and the gate of the mutual interpenetration of host and companion opens wide. Only when one universally correlates these ten gates with all Dharmas and meanings is the significance of the Ten Mysteries established. If one merely correlates these ten [gates] with the Ten Mysteries, the textual trajectory is different.