Chinese
两重四句溥融无碍 溥融八九。令各各一时顿具。故云一一具前两重四句。然则亦总融前九。前九展转相由。故不出一及一切。互相望故。前九又不顿显。故此摄令同一刹那。既总别同时即重重无尽也。 准前思之 且准八九二门思之者。据第八门。初句云一摄一切。一入一切者。且明我之自一摄他一切时。此一即复单己入他一切。未言带所摄一切。复将入他一切。第九门云。我摄一入一等者。但明所摄所入。又不明一与一切。一一互望。皆为能摄能入。今若合二门。令一望多时。即多望一。同时一一各具能所者。即成两重四句。初以一法为能摄入。一一对四句。所摄入者。一一法摄一入一。此是八中第三句。全与九中初句合也。二一法摄一切入一。此是八中初句上半。第三句下半。与九中次句合也。三一法摄一入一切。此是八中第三句上半。初句下半。与九中第三句合也。四一法摄一切入一切。此是八中初全句。与九中第四句合也。次以一切法为能摄入。一一对四句所摄入者。一一切法皆摄一入一。此是八中次全句。与九中初句合也。二一切法皆摄一切入一。此是八中末句上半。次句下半。与九中次句合也。三一切法皆摄一入一切。此是八中次句上半。末句下半。与九中第三句合也。四一切法皆摄一切入一切 现代汉语译本 两重四句圆融无碍，圆融了第八门和第九门。使得每一个当下都完全具备（所有法）。所以说，每一个都具备前面的两重四句。既然这样，也就总括圆融了前面的第九门。前面的第九门辗转相互依存，所以没有超出‘一’和‘一切’的范畴，因为它们互相观望。前面的第九门又不是同时显现，所以这里将它们摄入，使得它们在同一个刹那显现。既然总体和个别同时存在，那就是重重无尽了。 参照前面来思考。姑且参照第八门和第九门来思考。根据第八门，第一句说‘一摄一切，一入一切’，只是说明我从自身的一摄入其他一切时，这个‘一’就又单独地进入其他一切。没有说带着所摄的一切，又进入其他一切。第九门说，‘我摄一入一等’，只是说明了所摄和所入，又没有说明‘一’和‘一切’，一一互相观望，都成为能摄能入。现在如果合并这两个门，使得‘一’观望‘多’时，‘多’也观望‘一’，同时每一个都具备能摄和所摄，那就形成了两重四句。首先以一个法作为能摄入，一一对应四句，所摄入的是：一、一个法摄一入一，这是第八门中的第三句，完全与第九门中的第一句相合。二、一个法摄一切入一，这是第八门中的第一句前半部分，第三句后半部分，与第九门中的第二句相合。三、一个法摄一入一切，这是第八门中的第三句前半部分，第一句后半部分，与第九门中的第三句相合。四、一个法摄一切入一切，这是第八门中的第一句完整的一句，与第九门中的第四句相合。其次以一切法作为能摄入，一一对应四句，所摄入的是：一、一切法都摄一入一，这是第八门中的第二句完整的一句，与第九门中的第一句相合。二、一切法都摄一切入一，这是第八门中的最后一句前半部分，第二句后半部分，与第九门中的第二句相合。三、一切法都摄一入一切，这是第八门中的第二句前半部分，最后一句后半部分，与第九门中的第三句相合。四、一切法都摄一切入一切。
English
English version The two-layered four-line verses are perfectly融通(róngtōng, interpenetrating) and without obstruction,融通(róngtōng) the eighth and ninth gates. This allows each moment to be fully equipped with (all dharmas). Therefore, it is said that each one possesses the preceding two-layered four-line verses. Since this is the case, it also encompasses and融通(róngtōng) the preceding ninth gate. The preceding ninth gate relies on each other in turn, so it does not go beyond the scope of 'one' and 'all,' because they observe each other. The preceding ninth gate does not manifest simultaneously, so here they are gathered together, making them manifest in the same刹那(chànà, instant). Since the totality and the individual exist simultaneously, it is endlessly layered. Refer to the preceding to contemplate. Let us contemplate based on the eighth and ninth gates. According to the eighth gate, the first line says 'One encompasses all, one enters all,' it only explains that when I, from my own one, encompass all others, this 'one' then individually enters all others. It does not say that carrying what is encompassed, it again enters all others. The ninth gate says, 'I encompass one entering one, etc.,' it only explains what is encompassed and what enters, and does not explain 'one' and 'all,' each observing each other, all becoming capable of encompassing and entering. Now, if we combine these two gates, making 'one' observe 'many,' and 'many' also observe 'one,' with each simultaneously possessing the ability to encompass and what is encompassed, then two-layered four-line verses are formed. First, using one dharma as the ability to encompass and enter, corresponding to the four lines one by one, what is encompassed and entered is: 1. One dharma encompasses one entering one, this is the third line in the eighth gate, completely matching the first line in the ninth gate. 2. One dharma encompasses all entering one, this is the first half of the first line and the second half of the third line in the eighth gate, matching the second line in the ninth gate. 3. One dharma encompasses one entering all, this is the first half of the third line and the second half of the first line in the eighth gate, matching the third line in the ninth gate. 4. One dharma encompasses all entering all, this is the complete first line in the eighth gate, matching the fourth line in the ninth gate. Second, using all dharmas as the ability to encompass and enter, corresponding to the four lines one by one, what is encompassed and entered is: 1. All dharmas encompass one entering one, this is the complete second line in the eighth gate, matching the first line in the ninth gate. 2. All dharmas encompass all entering one, this is the first half of the last line and the second half of the second line in the eighth gate, matching the second line in the ninth gate. 3. All dharmas encompass one entering all, this is the first half of the second line and the second half of the last line in the eighth gate, matching the third line in the ninth gate. 4. All dharmas encompass all entering all. --------------------------------------------------------------------------------
Chinese
。此是八中全末句。与九中末句合也。如是二门交络配属。即重重无尽。主伴互融之门豁开也。将此十门。遍配一切法义。方成十玄之义。若但将此十以配于十玄。即文势别也。 令圆明显现称行境界无障无碍深思之令现在前。 注华严法界观门(终) 现代汉语译本：这是八重中的最后一句，与九重中的最后一句相合。像这样，两个门相互交织配合，就形成了重重无尽、主伴互融的局面。将这十门遍布于一切法义之中，才能成就十玄门的意义。如果仅仅将这十门与十玄门相配，那么文势就不同了。 令圆满显现，称合于行持的境界，没有障碍，没有阻碍，深刻地思考，令其现在眼前。 《注华严法界观门》（终）
English
English version: This is the last sentence of the eighth layer, which corresponds to the last sentence of the ninth layer. In this way, the two doors interweave and match each other, forming a situation of endless layers and mutual fusion of host and companions. Only by applying these ten doors to all Dharma meanings can the meaning of the Ten Profound Gates be achieved. If these ten doors are merely matched with the Ten Profound Gates, then the literary style will be different. May the perfect manifestation, in accordance with the realm of practice, without obstacles or hindrances, be deeply contemplated and brought into the present moment. Commentary on the *Huayan Dharmadhatu Contemplation Gate* (End) --------------------------------------------------------------------------------