English
English version Therefore, when all completely enters into one, let that one return and exist within all of itself, simultaneously and without obstruction contemplate it—the many enter into one moment, and also gather in that one which has entered, within the many that I can enter. Just as when nine mirrors enter into one mirror, they gather in that one mirror, and still exist within the nine mirrors that can enter, simultaneously interacting. Therefore, it is said to be without obstruction. Moreover, because grasping others is entering others, conversely, that which can enter is that which can grasp. Therefore, one dharma (This is what is grasped). When completely in all (The many grasp it). Also, cause all (This is what can enter). Constantly within one (One is what is entered). Simultaneously and without obstruction contemplate it—meaning that when nine each grasp one, within themselves, the nine then together enter into that one mirror. Eight, the Gate of Interpenetration Without Obstruction—The sixth and seventh gates are about viewing one and many in relation to each other, where the meanings of 'able' and 'what is' are distinct, thus there are differences in 'pervading containment' and 'gathering in'. Now, this many can grasp one and enter into one, meaning that this one can also grasp many and enter into many, that is, 'able' is 'what is', 'grasping' is 'entering', 'one' is 'many', all are simultaneously and completely received without obstruction. Therefore, it is called 'interpenetration', meaning mutual interrelation and involvement. Saying that one dharma views all, there is grasping and entering, totaling four phrases—although seemingly eight phrases, they are combined in pairs. Question: Since it summarizes the previous two gates, why only mention grasping and entering and not pervading containment? Answer: The previous was about viewing one and many in relation to each other, where the meanings are distinct, thus they are divided into two gates with different names. Now, they are simultaneously mutually identical, so pervading is entering, and containment is grasping. If the four phrases of pervading containment were further elaborated, then the meaning of the text would be repetitive. If each phrase said 'grasping contains all', 'pervading enters all', etc., then the sentences would be cumbersome and complex. Therefore, only grasping and entering are mentioned, which is pervading containment. Question: If one and many are mutually identical, why does this still state that one views all, and the later gate says all views one? Answer: Although one is temporarily taken as the head, they are also simultaneously reciprocal. Therefore, in the explanation, the first phrase 'one views all' says grasping and entering, the second phrase 'all views one' says grasping and entering, the third is 'one views one', and the fourth is 'all views all', the meaning of the text is clear. These two gates are temporarily like this. --------------------------------------------------------------------------------
Chinese
相对。各举一例。其实一一回互自具。故第十门总之名溥融也。然二门义不重者。至后门当示。 谓一摄 如举东镜为能摄也。同时即为能入及所摄。是下一入字也。此能入即彼所摄。此能摄即彼所入。彼谓一切也。故上释云。即能即所。即摄即入。即一即多矣。 一切 如举九镜为所摄也。同时即为所入及能摄。便是后举一切字。一一例上反之。 一入 则上能摄之一。同时便为此能入及所摄也。 一切 即上所摄。同时便为此所入及能摄也。故以两句为一句。据此句。以一望多。只合云遍容。不合云摄入。今由此门一一反覆相即故。回互无碍也。 一切摄一 正是上一入一切也。 一切入一 正是上一摄一切也。文势一一反上释之。 一摄一一入一 如东镜摄彼西镜入我东镜中时。即我东镜便入彼西镜中去。 一切摄一切一切入一切 圆满常如此句。但以言不顿彰。故假前三句。三句皆遍也。 同时交参无碍 同时具如上释。 九相在无碍门 我摄余法在他法中。他又摄余法在我法中。此彼互在。故云相在也。 谓一切望一 以一切在初者。反于第八。其实亦一望一切。乃至四句。 亦有入有摄亦有四句 此与前句不同。前但此彼同 现代汉语译本 相对。各举一例。其实一一回互自具。故第十门总之名溥融也。然二门义不重者。至后门当示。 谓一摄：如举东镜为能摄也。同时即为能入及所摄。是下一‘入’字也。此能入即彼所摄。此能摄即彼所入。彼谓一切也。故上释云：‘即能即所，即摄即入，即一即多矣。’ 一切：如举九镜为所摄也。同时即为所入及能摄。便是后举‘一切’字。一一例上反之。 一入：则上能摄之一。同时便为此能入及所摄也。 一切：即上所摄。同时便为此所入及能摄也。故以两句为一句。据此句，以一望多，只合云遍容，不合云摄入。今由此门一一反覆相即故，回互无碍也。 一切摄一：正是上一入一切也。 一切入一：正是上一摄一切也。文势一一反上释之。 一摄一一入一：如东镜摄彼西镜入我东镜中时，即我东镜便入彼西镜中去。 一切摄一切一切入一切：圆满常如此句。但以言不顿彰，故假前三句。三句皆遍也。 同时交参无碍：同时具如上释。 九相在无碍门：我摄余法在他法中。他又摄余法在我法中。此彼互在。故云相在也。 谓一切望一：以一切在初者，反于第八。其实亦一望一切。乃至四句。 亦有入有摄亦有四句：此与前句不同。前但此彼同
English
English version Relativity. Give an example of each. In reality, each and every one mutually contains all. Therefore, the tenth gate is generally named 'Pǔ Róng' (溥融, Universal Interpenetration). However, the meanings of the two gates are not redundant, as will be shown in the later gates. Regarding 'One Embraces': For example, consider the eastern mirror as the 'embracer'. Simultaneously, it is both the 'enterer' and the 'embraced'. This is the meaning of the word 'enter' below. This 'enterer' is precisely what is 'embraced' by that. This 'embracer' is precisely what is 'entered' by that. 'That' refers to everything. Therefore, the above explanation says: 'It is both the embracer and the embraced, both the entering and the embracing, both one and many.' 'Everything': For example, consider the nine mirrors as what is 'embraced'. Simultaneously, it is both what 'enters' and the 'embracer'. This is the later use of the word 'everything'. Each one is the reverse of the above example. 'One Enters': This refers to the 'one' that embraces above. Simultaneously, it becomes this 'enterer' and what is 'embraced'. 'Everything': This is what is 'embraced' above. Simultaneously, it becomes what 'enters' and the 'embracer'. Therefore, the two phrases are combined into one. According to this phrase, when viewing many from one, it should only be said to universally contain, not to embrace and enter. Now, because each and every one in this gate reciprocally and immediately is, there is mutual interpenetration without obstruction. 'Everything Embraces One': This is precisely the 'one enters everything' above. 'Everything Enters One': This is precisely the 'one embraces everything' above. The meaning of the text is the reverse of the above explanation. 'One Embraces, Each Enters One': For example, when the eastern mirror embraces the western mirror and enters into my eastern mirror, then my eastern mirror enters into that western mirror. 'Everything Embraces Everything, Everything Enters Everything': Perfection is always like this phrase. However, because words cannot fully express it at once, the previous three phrases are used as a means. All three phrases are universal. 'Simultaneous Intermingling Without Obstruction': 'Simultaneous' is as explained above. 'The Nine Aspects are in the Gate of Non-Obstruction': I embrace other dharmas in his dharmas. He also embraces other dharmas in my dharmas. This and that mutually exist. Therefore, it is called 'mutual existence'. Regarding 'Everything Looks to One': The reason why 'everything' is first is the reverse of the eighth. In reality, it is also 'one looks to everything'. And so on, for the four phrases. There is also entering, there is also embracing, there are also four phrases: This is different from the previous phrase. The previous one was only this and that being the same. --------------------------------------------------------------------------------
Chinese
时摄入。今则欲入彼时。必别摄余法。带之将入彼中。发起重重无尽之势也。 摄一入一 上一是所摄。下一是所入。二皆是所。则显上必别有能摄之法为主。本文恐句中杂闹难会。故略之也。余三句亦然。且此句者。应云一能摄一入一。如东镜能摄南镜。带之将入西镜之中。即东镜为能摄能入。南为所摄。西为所入也。此即释迦世尊摄文殊菩萨入普贤中也。直举一切佛为能亦得。 摄一切入一 如东镜摄余八镜。带之将入西镜中时。即东镜为能摄能入。八镜为所摄。西镜为所入也。则一佛摄一切佛。一切众生。带之同入一众生中。都以九镜及一切佛。为能亦得。 摄一入一切 如东镜摄南镜。将入八镜中也。或九镜皆摄东镜。将入九镜中也。 摄一切入一切 此中正明诸法互相摄入。一时圆满重重无尽也。前三句。且趣举其一。令渐次见其义用。论其诸法交涉相在。即以同时。今现见镜灯但入一灯当中之时。即镜镜中一时各有多多之灯。无先后也。即诸佛菩萨六道众生。不有即己。有则一刹那中。便彻过去未来现在十方一切凡圣中也。 同时交参无碍 前三句都在第四中。名同时也。 十溥融无碍门 谓一切及一溥皆同时更互相望 八九。互阙一也。 一一具前 现代汉语译本： 当时摄取，现在想要进入那个时候，必须另外摄取其他法，带着它进入其中，发起重重无尽的态势。 摄一入一：上面的是所摄，下面的是所入。两者都是‘所’，就显示上面必定另有能摄之法作为主导。本文恐怕句中杂乱难以理解，所以省略了。其余三句也是这样。而且这句应该说成‘一能摄一入一’，如同东边的镜子能摄取南边的镜子，带着它进入西边的镜子之中，那么东边的镜子就是能摄能入，南边的镜子是所摄，西边的镜子是所入。这就是释迦世尊（Śākyamuni，佛教创始人）摄取文殊菩萨（Mañjuśrī，智慧的象征）进入普贤菩萨（Samantabhadra，大行愿的象征）之中。直接举出一切佛作为能摄能入也可以。 摄一切入一：如同东边的镜子摄取其余八面镜子，带着它们进入西边的镜子中时，那么东边的镜子就是能摄能入，八面镜子是所摄，西边的镜子是所入。那么一佛摄取一切佛、一切众生，带着他们一同进入一众生中。都可以把九面镜子以及一切佛作为能摄能入。 摄一入一切：如同东边的镜子摄取南边的镜子，将它放入八面镜子中。或者九面镜子都摄取东边的镜子，将它放入九面镜子中。 摄一切入一切：这里正是说明诸法互相摄入，一时圆满重重无尽。前三句，姑且举出一个方面，使人逐渐看到它的意义和作用。论及诸法交涉相互存在，就是同时。现在现见镜灯但进入一灯当中之时，镜镜中一时各自有多多的灯，没有先后。就是诸佛菩萨（Buddhas and Bodhisattvas，觉悟的圣者）、六道众生（Six realms of existence，轮回的六个领域），不有即己，有则一刹那中，便贯穿过去、未来、现在、十方一切凡圣中。 同时交参无碍：前三句都在第四句中，名为同时也。 十普融无碍门 说一切及一普遍都同时互相观望：八九，互相缺少一个。 一一具备前面所说的。
English
English version: At that time, it was taken in. Now, if one wishes to enter that time, one must separately take in other dharmas (laws/teachings), bringing them into it, initiating a boundless and inexhaustible momentum. Taking One into One: The former is what is taken in, the latter is what is entered. Both are 'what' is acted upon, thus revealing that there must be a separate dharma that can take in as the primary agent. This text fears that the sentences will be confusing and difficult to understand, so it omits it. The remaining three sentences are also like this. Moreover, this sentence should be said as 'One can take in one and enter one,' just as the eastern mirror can take in the southern mirror, bringing it into the western mirror. Then the eastern mirror is the one that can take in and enter, the southern mirror is what is taken in, and the western mirror is what is entered. This is Śākyamuni Buddha (the founder of Buddhism) taking Mañjuśrī Bodhisattva (symbol of wisdom) into Samantabhadra (symbol of great vows and practices). Directly citing all Buddhas as the one who can take in and enter is also acceptable. Taking All into One: Just as the eastern mirror takes in the remaining eight mirrors, when bringing them into the western mirror, the eastern mirror is the one that can take in and enter, the eight mirrors are what are taken in, and the western mirror is what is entered. Then one Buddha takes in all Buddhas, all sentient beings, bringing them together into one sentient being. It is also acceptable to regard all nine mirrors and all Buddhas as the one who can take in and enter. Taking One into All: Just as the eastern mirror takes in the southern mirror, placing it into the eight mirrors. Or all nine mirrors take in the eastern mirror, placing it into the nine mirrors. Taking All into All: This precisely explains that all dharmas mutually take each other in, simultaneously complete, boundless, and inexhaustible. The previous three sentences, for the time being, cite one aspect, allowing people to gradually see its meaning and function. Discussing the interrelationship and mutual existence of all dharmas is simultaneous. Now, seeing that the mirror lamp only enters one lamp, each mirror simultaneously has many lamps, without any sequence. That is, all Buddhas and Bodhisattvas (enlightened beings), beings in the six realms of existence (the six realms of reincarnation), either do not exist as themselves, or if they do, in one instant, they penetrate the past, future, present, and all ordinary and holy beings in the ten directions. Simultaneous Interpenetration Without Obstruction: The previous three sentences are all within the fourth sentence, called simultaneous as well. The Ten Universal Interfusion Without Obstruction Gates Saying that all and one universally all simultaneously look at each other: eight and nine, mutually lacking one. Each and every one possesses what was said before. --------------------------------------------------------------------------------