English
Section on Gates, Text 2. 1. Directly explaining this gate. 2. Comprehensively integrating the two gates. It states that because all phenomena (事法) are neither identical nor different from principle (理), it maintains the original single phenomenon and can broadly contain (establishing the tenet). For example, a single dust mote (微尘) (an extremely small particle), its appearance is not large, yet it can contain the boundless Dharma Realm (法界) (infinite universe). Because all phenomena such as lands (刹) are inseparable from the Dharma Realm, therefore they all appear within a single dust mote. This points to one as an example. Because the previous single phenomenon contains principle. All other phenomena are not different in essence from the principle they contain. Therefore, all phenomena appear within a single phenomenon according to the principle they contain. However, this is also not different from principle, and only then can it contain. Now, it only indicates 'not identical' because it relies on the original single phenomenon as the containing Dharma. Also, it is in contrast to the previous gate. Just as one dust mote is like all phenomena (concluding example). This interpenetration of principle and phenomena is neither identical nor different, so there are four phrases in total. For the side that contains, all possess the meaning of being neither identical nor different from principle. Because of 'not identical,' there is substance as the container. Because of 'not different,' there is function that enables containing. One within one – the upper one contains the lower one. The upper one is the container. The lower one is the contained. The lower one is the pervader. The upper one is the pervaded. The remaining three phrases can be understood analogously. Two, all within one; three, one within all; four, all within all. Each has its reason for contemplation. Generally speaking about the four phrases, the upper is the container, which is the pervaded. The lower is the pervader, which is the contained. If based on the following differences in perspective between many and one, then the second phrase is the meaning of pervading. The third phrase is the meaning of containing. The last phrase is mutually containing and pervading. The first phrase is lacking in both. But it should be said 'absorbed into,' as will be clarified below. Fourth, the Gate of Unobstructed Thoroughness and Limitation – Explaining the second gate. The two gates are only thorough. Now, without destroying the characteristics, there is also limitation because it is not pervasive. It states that all phenomena are neither identical to principle (therefore limited), yet not different from it (therefore thorough). Causing this phenomenon to not be separate from one place, it fully pervades all dust motes within the ten directions. Because of 'not different,' yet 'not identical,' it fully pervades the ten directions without moving from one position. It is distant yet near, pervasive yet abiding, without obstruction or hindrance. Fifth, the Gate of Unobstructed Broadness and Narrowness – Explaining the third gate. --------------------------------------------------------------------------------
Chinese
谓事与理非一(故狭)即非异故(故广)不坏一尘而能广容十方刹海由非异即非一故广容十方法界而微尘不大是则一尘之事即广即狭即大即小无障无碍。 六遍容无碍门 六七二门。皆合前四五。兼之二三。以广容溥遍不相离故。二四唯遍。三五唯容。故今合之。同时具二。但以一多反覆相望。故成六七二门。文中有两对。初明遍即是容。后明容即是遍。初中云。 谓此一尘望于一切由溥遍即是广容 以一望多。故有遍容义。以有彼多可一一遍故。可悉容受故。若多望一。即无此义。以所望唯一。无可言遍言容。但应云摄入。即当后门。 故遍在一切中时即复还摄一切诸法全住自中 谓一遍多时。还摄所遍之多在我一内。若以镜灯喻者。如四方四维布八镜。又上下各安一镜为十。于中安一灯。即十镜互入。如一镜遍九镜时。即容九在一内也。 又由广容即是溥遍故令此一尘还即遍在自内一切差别法中 但覆上也一容九时。即能遍九。 是故此尘自遍他时即他遍自能容能入同时遍摄无碍思之。 七摄入无碍门 谓彼一切望于一法 反上也。故名义皆殊。亦有两对。 以入他即是摄他 入即前遍。摄即前容。以多望一无多可遍。故云入也。无多可容。故云摄也。 现代汉语译本 所谓事和理并非同一（所以是狭义的），但也不是相异的（所以是广义的），不损坏一粒微尘，却能广大地容纳十方刹土和无尽的海洋，这是因为非异即非一的缘故，广大地容纳十方法界，而微尘本身并不变大，这就是说，一粒微尘的事物，既是广大的，又是狭小的，既是大的，又是小的，没有障碍，没有阻碍。 六、遍容无碍门（六七二门）：都是结合了前面的四和五，兼顾了二和三，因为广容和普遍是不可分离的。二和四只是遍，三和五只是容，所以现在结合起来，同时具备两者。只是用一和多反复相对照，所以形成了六七二门。文中包含两对关系，首先阐明遍就是容，然后阐明容就是遍。首先说到： 所谓这一粒微尘相对于一切事物，由于普（溥）遍就是广大的容纳：用一来看待多，所以有遍容的含义。因为有了那许多可以一一普（溥）遍的事物，可以全部容纳接受。如果用多来看待一，就没有这个含义了。因为所看待的只有一个，没有什么可以称为遍，称为容，只能说是摄入，也就是后面的门。 所以遍在于一切事物之中时，就又反过来将一切诸法全部摄入自身之中：说的是当一普（溥）遍于多时，就将所普（溥）遍的众多事物摄入我这一之内。如果用镜子和灯来比喻，就像四方四维布置八面镜子，又在上下各安放一面镜子，总共十面。在中间安放一盏灯，那么十面镜子就互相进入。就像一面镜子普（溥）遍于九面镜子时，就容纳了九面镜子在自身之内。 又由于广大的容纳就是普（溥）遍，所以使得这一粒微尘又普（溥）遍于自身之内的一切差别法中：只是重复上面的意思，一容纳九时，就能普（溥）遍于九。 因此，这粒微尘自己普（溥）遍于其他事物时，就是其他事物普（溥）遍于自己，能容纳，能进入，同时普（溥）遍摄取，没有障碍，仔细思考。 七、摄入无碍门 所谓那一切事物相对于一法：与上面相反。所以名称和含义都不同。也有两对关系。 以进入其他事物就是摄取其他事物：进入就是前面的遍，摄取就是前面的容。用多来看待一，没有多可以普（溥）遍，所以说是进入。没有多可以容纳，所以说是摄取。
English
English version That which is called 'event' and 'principle' are not one (therefore narrow), yet not different (therefore broad). Without destroying a single dust mote, it can broadly contain the ten directions of Buddha-lands and seas, because 'not different' is 'not one'. It broadly contains the ten directions of Dharma-realms, yet the dust mote itself does not become larger. That is to say, the event of a single dust mote is both broad and narrow, both large and small, without obstruction or hindrance. The Sixth Gate: Unobstructed Interpenetration and Accommodation (Six-Seven-Two Gates): All combine the preceding four and five, while also considering two and three, because broad accommodation and universal pervasion are inseparable. Two and four are only pervasion, three and five are only accommodation, so now they are combined, simultaneously possessing both. It is only through the repeated comparison of one and many that the six-seven-two gates are formed. There are two pairs of relationships in the text. First, it clarifies that pervasion is accommodation, and then it clarifies that accommodation is pervasion. The first states: That this one dust mote, in relation to all things, is because universal pervasion is broad accommodation: Using one to view many, there is the meaning of pervasion and accommodation. Because there are many things that can be universally pervaded one by one, they can all be accommodated and received. If using many to view one, there is no such meaning. Because what is viewed is only one, there is nothing that can be called pervasion or accommodation, it should only be called absorption, which is the following gate. Therefore, when pervasion is in all things, it then reverts to absorbing all dharmas entirely within itself: It means that when one pervades many, it absorbs the many that are pervaded within my one. If using the analogy of mirrors and a lamp, it is like arranging eight mirrors in the four directions and four intermediate directions, and placing one mirror each above and below, for a total of ten. Placing a lamp in the middle, then the ten mirrors interpenetrate each other. Just as when one mirror pervades nine mirrors, it accommodates the nine within itself. Also, because broad accommodation is universal pervasion, it causes this one dust mote to pervade all differentiated dharmas within itself: It is just repeating the above meaning, when one accommodates nine, it can pervade the nine. Therefore, when this dust mote itself pervades other things, it is that other things pervade itself, able to accommodate, able to enter, simultaneously pervading and absorbing, without obstruction. Think about it carefully. The Seventh Gate: Unobstructed Absorption That all things are in relation to one dharma: It is the opposite of the above. Therefore, the names and meanings are different. There are also two pairs of relationships. That entering other things is absorbing other things: Entering is the preceding pervasion, absorbing is the preceding accommodation. Using many to view one, there is no many that can pervade, so it is called entering. There is no many that can accommodate, so it is called absorbing. --------------------------------------------------------------------------------
Chinese
故一切全入一中之时即令彼一还复在自一切之内同时无碍思之 多入一时。还摄所入之一。在我能入多内。如九镜入彼一镜中时。即摄彼一镜。还在能入九镜之内。同时交互。故云无碍。 又由摄他即是入他 反上能入为能摄也。 故一法 此是所摄。 全在一切中时 彼多摄之。 还令一切 是能入也。 恒在一内 一是所入。 同时无碍思之 谓九各摄一。在己中时。九即同入彼一镜内也。 八交涉无碍门 六七二门。约一多互望。能所义别。故有遍容摄入之殊。今此多能摄一入一。即此一亦能摄多入多。即能即所。即摄即入。即一即多。一切一时溥收无碍。故云交涉。谓交相关涉也。 谓一法望一切有摄有入通有四句 虽似八句。二二合故。问既总上二门。何得但云摄入不言遍容。答前约一多相望义别。故分二门名殊。今同时互即。故遍即是入。容即是摄。若更开遍容四句。即文义成重。若句句云摄容一切。遍入一切等。即文句繁杂。故但云摄入。即是遍容也。问若一多相即。何得此还标云一望一切。后门云一切望一。答虽且举一为首。而亦同时回互。故释中初句一望一切云摄入。次句一切望一云摄入。三即一望一。四即一切望一切。文昭然也。二门且 现代汉语译本 因此，当一切完全融入于一中时，就令那一还复存在于自身的一切之内，同时无碍地思量它——多融入于一时，还要收摄所融入的那个一，在我能融入的多之内。如同九面镜子融入于一面镜子中时，就收摄那一面镜子，还存在于能融入的九面镜子之内，同时互相交互，所以说无碍。 又因为摄取他者就是进入他者，反过来，能入就是能摄。 所以，一法（这是所摄）。 完全在一切中时（彼多摄之）。 还令一切（是能入）。 恒在一内（一是所入）。 同时无碍地思量它——意思是九个各自摄取一个，在自己之中时，九个就一同进入那一面镜子内。 八、交涉无碍门——第六和第七两个门，是就一和多互相观望，能和所的意义有区别，所以有遍容和摄入的差别。现在这多能摄一入一，即这一个也能摄多入多，即能即所，即摄即入，即一即多，一切一时全部收纳而无碍，所以说交涉，意思是互相交相关涉。 说一法观望一切，有摄有入，总共有四句——虽然看似八句，但两两合并。问：既然总括了前面两个门，为什么只说摄入而不说遍容？答：前面是就一和多互相观望，意义有区别，所以分为两个门，名称不同。现在是同时互相即是，所以遍就是入，容就是摄。如果再展开遍容四句，那么文义就重复了。如果句句都说摄容一切，遍入一切等，那么文句就繁杂了。所以只说摄入，就是遍容。问：如果一和多互相即是，为什么这里还标明说一观望一切，后面的门说一切观望一？答：虽然暂且举一为首，但也同时回互。所以在解释中，第一句一观望一切说摄入，第二句一切观望一说摄入，第三句即一观望一，第四句即一切观望一切，文义很明显。这两个门暂且这样。