T45n1884_注華嚴法界觀門

大正藏第 45 冊 No. 1884 注華嚴法界觀門

No. 1884

注華嚴法界觀門序

唐綿州刺史裴休述

法界者。一切眾生身心之本體也。從本已來。靈明廓徹。廣大虛寂。唯一真之境而已。無有形貌而森羅大千。無有邊際而含容萬有昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。非徹法之慧目離念之明智。不能見自心如此之靈通也。甚矣眾生之迷也。身反在於心中。若大海之一漚爾。而不自知。有廣大之威神。而不能用。觳觫而自投于籠檻。而不自悲也。故世尊初成正覺。嘆曰。奇哉。我今普見一切眾生。具有如來智慧德相。但以妄想執著。而不證得。於是稱法界性。說華嚴經。令一切眾生。自於身中得見如來廣大智慧。而證法界也。故此經極諸佛神妙智用。徹諸法性相理事。盡修行心數門戶。真可謂窮理盡性者也。然此經雖行於世。而罕能通之。有杜順和尚。嘆曰。大哉法界之經也。自非登地。何能披其文。見其法哉。吾設其門以示之。於是著法界觀。而門有三重。一曰真空門。簡情妄以顯理。二曰理事無礙門。融理事以顯用。三曰周遍含容門。攝事事以顯玄。使其融萬象之色相。全一真之明性。然後可以入華嚴之法界矣。然此觀雖行於世。而罕能

【現代漢語翻譯】現代漢語譯本大正藏第 45 冊 No. 1884 注華嚴法界觀門

No. 1884

注華嚴法界觀門序

唐綿州刺史裴休述

法界（Dharmadhatu，一切事物存在的根本境界）者，一切眾生身心之本體也。從本初以來，靈明澄澈，廣大空寂，唯有一真如之境而已。沒有具體形貌卻包含森羅萬象，沒有邊際卻含容萬有。明明朗朗地呈現在心目之間，卻無法用具體的形象去觀察；明明朗朗地存在於色塵（Rupa-dhatu，物質現象的領域）之內，卻無法用理智去分割。如果不是具備徹悟諸法實相的智慧之眼，以及遠離妄念的明智，就無法見到自己的心如此靈妙通達。眾生的迷惑真是太深了！身體反而存在於心中，如同大海中的一個水泡一樣，卻不自知。擁有廣大的威神之力，卻不能運用，像那驚恐的小鹿一樣自己投入籠子，卻不感到悲哀。所以世尊（釋迦牟尼佛）初成正覺時，感嘆道：『奇哉！我如今普遍見到一切眾生，都具有如來（Tathagata，佛的稱號）的智慧德相，只是因為妄想執著，而不能證得。』於是宣講法界之性，說《華嚴經》（Avatamsaka Sutra），令一切眾生，從自身中得見如來廣大的智慧，而證悟法界。所以此經窮盡諸佛神妙的智慧和作用，透徹諸法性相理事，詳盡修行心念的種種途徑，真可謂是窮究真理、徹悟本性之作。然而此經雖然流傳於世，卻很少有人能夠通達。有杜順和尚，讚歎道：『偉大啊，《法界》之經！如果不是登地菩薩（Bhumi，菩薩修行的階位），怎麼能夠披閱其文字，見到其中的法理呢？我設立它的門徑來開示它。』於是著《法界觀》，而門有三重：一曰真空門（Sunyata，空的法門），簡擇情識妄念以顯現真理；二曰理事無礙門，融合事相和理體以顯現作用；三曰周遍含容門，攝取事事物物以顯現玄妙。使其融匯萬象的色相，完全顯現一真如的明性，然後才可以進入華嚴的法界啊。然而此觀雖然流傳於世，卻很少有人能夠

【English Translation】 English version Taisho Tripitaka Volume 45 No. 1884 Commentary on the Huayan Dharmadhatu Contemplation Gate

No. 1884

Preface to the Commentary on the Huayan Dharmadhatu Contemplation Gate

By Pei Xiu, Prefect of Mianzhou in the Tang Dynasty

The Dharmadhatu (the fundamental realm of existence of all things) is the very substance of the body and mind of all sentient beings. From the very beginning, it has been spiritually bright and clear, vast and tranquil, being only the realm of true Suchness. It has no form yet contains the myriad phenomena; it has no boundaries yet encompasses all existence. It is clearly manifest between the heart and eyes, yet its appearance cannot be perceived. It shines within the realm of sense objects, yet its principle cannot be divided. Without the wisdom-eye that thoroughly understands the Dharma, and the clear intelligence that is free from thoughts, one cannot see one's own mind as being so spiritually enlightened. Alas, how deluded sentient beings are! The body is actually within the mind, like a bubble in the great ocean, yet they are unaware of it. They possess vast and mighty spiritual powers, yet they cannot use them, trembling and throwing themselves into cages, yet they do not feel sorrow. Therefore, when the World-Honored One (Shakyamuni Buddha) first attained perfect enlightenment, he exclaimed: 'How wondrous! I now universally see that all sentient beings are endowed with the wisdom and virtuous characteristics of the Tathagata (the Thus-Come One, an epithet of the Buddha), but because of their deluded thoughts and attachments, they are unable to realize it.' Therefore, he proclaimed the nature of the Dharmadhatu and spoke the Avatamsaka Sutra (Flower Garland Sutra), enabling all sentient beings to see the vast wisdom of the Tathagata within themselves and to realize the Dharmadhatu. Therefore, this Sutra exhausts the wondrous wisdom and functions of all Buddhas, thoroughly penetrates the characteristics, appearances, principles, and affairs of all Dharmas, and exhaustively details the various paths of practice and mental states. It can truly be said to be a work that thoroughly investigates principle and fully realizes nature. However, although this Sutra circulates in the world, few are able to understand it. There was the Venerable Dushun, who exclaimed: 'Great is the Sutra of the Dharmadhatu! If one has not attained the stage of a Bodhisattva (Bhumi, stages of Bodhisattva practice), how can one peruse its words and see its Dharma? I will establish its gateways to reveal it.' Therefore, he wrote the 'Contemplation of the Dharmadhatu,' and the gateways are threefold: First is the Gate of Emptiness (Sunyata), which simplifies emotional delusions to reveal principle; second is the Gate of Non-Obstruction between Principle and Phenomena, which integrates principle and phenomena to reveal function; third is the Gate of Universal Inclusion and Containment, which encompasses all phenomena to reveal the profound. It enables the merging of the appearances of myriad phenomena and fully reveals the bright nature of true Suchness, and then one can enter the Dharmadhatu of the Avatamsaka. However, although this contemplation circulates in the world, few are able to

入之。有圭山禪師。嘆曰。妙哉法界之門也。自非知樞鑰之淺深。識閫闃之廣陜。又何能扣其門而入之哉。於是直以精義注于觀文之下。使人尋注而見門。得門而入觀。由觀以通經。因經以證性。朗然如秉炬火而照重關矣。或問曰。法界真性。超情離見。動念則隔。疆言則乖。世尊欲令眾生悟自身之法體。何必廣說而為華嚴。答曰。吾聞諸圭山云。法界萬象之真體。萬行之本源。萬德之果海。故如來演萬行之因華以嚴本性。而顯示諸佛證法性之萬德也。故九會之經。品品有無量義。或剎塵數因地行愿。或恒沙數果位德用。行布差別。無礙圓融。故佛身一毛端。則遍一切而含一切也。世界爾。眾生爾。塵塵爾。唸唸爾。法法爾。無一法定有自體而獨立者。證此本法。故能凡聖融攝。自在無礙。納須彌于芥中。擲大千于方外。皆吾心之常分爾。非假於他術也。由是觀之。則吾輩從來執身心我人。及諸法定相。豈非甚迷甚倒哉。然則華嚴。稱法界而極談。猶未為廣也。問曰。華嚴理深而事廣。文博而義玄。非法身大士不能證入。今數紙觀文。豈能盡顯之哉。若觀門以文略義廣為得。則大經以文繁義局為失矣。答曰。吾聞諸圭山云。夫欲睹宗廟之邃美。望京邑之巨麗。必披圖經而登高臺。然後可盡得也。不登高而披圖。則不可

【現代漢語翻譯】現代漢語譯本：圭山禪師進入后，讚歎道：『多麼精妙的法界之門啊！如果不是深知門閂的深淺，瞭解門檻的寬窄，又怎麼能夠敲開這扇門並進入其中呢？』於是直接用精深的義理來註解《觀文》，使人通過研讀註解而見到法界之門，得到門徑而進入觀想，由觀想而通達經典，因經典而證悟自性。這就像手持火炬照亮重重關卡一樣明亮啊！有人問道：『法界的真性，超越了情識和見解，一動念頭就產生了隔閡，一開口說話就背離了真理。世尊想要讓眾生領悟自身本具的法體，為什麼一定要廣泛地宣說而形成《華嚴經》呢？』回答說：『我聽圭山禪師說過，《華嚴經》所闡述的是法界萬象的真實本體，是萬行之根本源泉，是萬德之圓滿果海。所以如來演說萬行之因華，以此來莊嚴本性，並顯示諸佛證悟法性的萬種功德。因此，《華嚴經》九次集會的每一品都包含著無量的意義，或者有如剎土微塵般眾多的因地行愿，或者有如恒河沙數般果位的德用。這些行布的差別，都是無礙而圓融的。所以佛身一毛端，就遍及一切而包含一切。世界是這樣，眾生是這樣，微塵是這樣，念頭是這樣，一切法都是這樣，沒有一法是具有獨立自體的。證悟了這個根本之法，所以能夠凡聖融攝，自在無礙，能將須彌山納入芥子之中，能將大千世界拋到方外，這些都是我們心性的常分，並非憑藉其他的法術。』由此看來，那麼我們這些人，一直執著于身心、我人，以及諸法的定相，豈不是非常迷惑顛倒嗎？既然如此，《華嚴經》稱法界而極盡談論，還不能算是廣博啊！』有人問道：『《華嚴經》的道理深奧而事相廣大，文字博雜而義理玄妙，不是法身大士不能證入。現在這幾頁《觀文》，怎麼能夠完全顯現《華嚴經》的精髓呢？如果說《觀文》以文字簡略而義理廣博為優點，那麼《華嚴經》豈不是以文字繁多而義理侷限為缺點了嗎？』回答說：『我聽圭山禪師說過，想要觀賞宗廟的深邃美好，眺望京城的宏偉壯麗，必須披閱圖經，登上高臺，然後才能盡收眼底。不登上高臺而披閱圖經，是不可能完全領略的。』

【English Translation】 English version: After entering, Chan Master Guishan sighed, 'How wondrous is the gate of the Dharmadhatu (法界, realm of reality)! If one does not deeply understand the latch and know the breadth of the threshold, how can one knock and enter?' Thus, he directly used profound meanings to annotate the 'Guan Wen' (觀文, contemplation text), enabling people to see the gate by studying the annotations, enter contemplation through the gate, understand the sutras through contemplation, and realize their nature through the sutras. It is as bright as holding a torch to illuminate multiple barriers! Someone asked, 'The true nature of the Dharmadhatu transcends emotions and views. A single thought creates separation, and speaking deviates from the truth. The World-Honored One wants to enable sentient beings to realize the Dharma body inherent within themselves. Why is it necessary to extensively expound and create the 'Avatamsaka Sutra' (華嚴經, Flower Garland Sutra)?' The answer was, 'I heard from Chan Master Guishan that the 'Avatamsaka Sutra' expounds the true essence of the myriad phenomena of the Dharmadhatu, the source of all practices, and the ocean of perfect virtues. Therefore, the Tathagata (如來, Thus Come One) expounds the cause-flowers of myriad practices to adorn the inherent nature and reveal the myriad virtues of the Buddhas who have realized the Dharma nature. Thus, each chapter of the nine assemblies of the sutra contains limitless meanings, such as the countless vows and practices in the causal stage like dust motes in Buddha-lands, or the virtues and functions of the fruition stage like sands of the Ganges River. These differences in the arrangement of practices are unobstructed and perfectly integrated. Therefore, a single pore of the Buddha's body pervades and contains everything. The world is like this, sentient beings are like this, dust motes are like this, thoughts are like this, all dharmas (法, teachings/phenomena) are like this. No dharma has an independent self-nature. Realizing this fundamental dharma enables the integration of the mundane and the sacred, freedom and non-obstruction, containing Mount Sumeru (須彌山, the king of mountains) within a mustard seed, and throwing the great thousand world system (大千世界, a vast cosmological structure) beyond the square. These are all inherent aspects of our mind and not dependent on other techniques.' From this perspective, aren't we, who cling to body and mind, self and others, and the fixed characteristics of all dharmas, extremely deluded and inverted? If so, the 'Avatamsaka Sutra,' which discusses the Dharmadhatu to the fullest extent, is still not considered extensive enough!' Someone asked, 'The principles of the 'Avatamsaka Sutra' are profound and its affairs are vast, its text is extensive and its meanings are profound. It cannot be realized except by great Bodhisattvas (菩薩, enlightenment being) of the Dharma body. How can these few pages of 'Guan Wen' fully reveal the essence of the 'Avatamsaka Sutra'? If the 'Guan Wen' is considered advantageous for its concise text and broad meaning, then wouldn't the 'Avatamsaka Sutra' be considered disadvantageous for its extensive text and limited meaning?' The answer was, 'I heard from Chan Master Guishan that to view the profound beauty of ancestral temples and gaze upon the magnificent splendor of the capital city, one must consult maps and ascend to a high platform. Only then can one fully appreciate them. Without ascending to a high platform and consulting maps, it is impossible to fully comprehend.'

謂真見。不披圖而登高。則眊然無所辨。故法界具三大。該萬有。性相德用。備在心。不在經也。明因果。列行位。顯法演義。勸樂生信。備在經。不在觀也。觀者。通經法也。文者。入觀之門也。注者。門之樞鑰也。故欲證法界之性德莫若經。通經之法義莫若觀。入觀之重玄必由門。辟三重之秘門必由樞鑰。夫如其則經不得不廣。門不得不束矣。然則其門何以為三重。答曰。吾聞諸圭山云。凡夫見色為實色。見空為斷空。內為筋骸所梏。外為山河所眩。故困踣于迷涂。侷促于轅下。而不能自脫也。於是菩薩開真空門以示之。使其見色非實色。舉體是真空。見空非斷空。舉體是幻色。則能廓情塵而空色無礙。泯智解而心境俱冥矣。菩薩曰。于理則見矣。於事猶未也。於是開理事無礙門以示之。使觀不可分之理。皆圓攝於一塵。本分限之事。亦通遍於法界。然後理事圓融無所掛礙矣。菩薩曰。以理望事則可矣。以事望事則未也。於是開周遍含容門以示之。使觀全事之理。隨事而一一可見。全理之事。隨理而一一可融。然後一多無礙。大小相含。則能施為隱顯神用不測矣。問曰。觀文有數家之疏。尚未能顯其法。今略注于文下。使學者何以開心目哉。答曰。吾聞諸圭山云。觀者見法之智眼。門者通智眼。令見法之門。初心

【現代漢語翻譯】現代漢語譯本：什麼是真見呢？如果不是依據地圖就去登山，就會眼花繚亂，什麼也辨認不清。所以，法界（Dharmadhatu，一切法的總稱）具備三大（體、相、用），涵蓋萬有。自性、現象、功德、作用，都完備於心，而不是在經書里。闡明因果，排列修行位次，彰顯佛法，演說義理，勸人樂於修行，生起信心，這些都完備于經書，而不是在觀行中。觀行，是通達經書佛法的方法。經文，是進入觀行的門徑。註解，是門的關鍵。所以，想要證得法界的自性功德，沒有比經書更好的方法；通達經書的法義，沒有比觀行更好的方法；進入觀行的重重玄妙，必須通過門徑；開啟三重的秘密之門，必須通過關鍵。如果按照這個原則，那麼經書不得不廣泛研習，門徑不得不精要把握。既然如此，這個門為什麼說是三重呢？回答說：我聽圭山（Guishan，人名，或指圭山禪師）說過，凡夫見到色法（Rupa，物質現象）認為是真實的色法，見到空性（Sunyata，空無自性）認為是斷滅的空性，內心被筋骨骸肉所束縛，外在被山河大地所迷惑，所以困頓在迷途之中，侷限在狹小的範圍里，而不能自我解脫。於是菩薩（Bodhisattva，覺悟有情）開啟真空門來開示他們，使他們明白色法不是真實的色法，整個身體就是真空；空性不是斷滅的空性，整個身體就是幻化的色法。這樣就能廓清情慾塵垢，使空與色沒有障礙，泯滅智識理解，使心境都歸於寂滅。菩薩說：在理上是明白了，但在事相上還沒有明白。於是開啟理事無礙門來開示他們，使他們觀照不可分割的真理，都圓滿地包含在一粒微塵之中；原本有界限的事物，也通達遍佈于整個法界。然後理事圓融，沒有任何掛礙。菩薩說：用理來觀察事相還可以，用事相來觀察事相還不行。於是開啟周遍含容門來開示他們，使他們觀照整個事相的真理，隨著事相而一一可以顯現；整個真理的事相，隨著真理而一一可以融合。然後一與多沒有障礙，大與小互相包含，就能施展隱現的神通妙用，令人無法測度。有人問：觀行的經文有很多家的疏解，還不能夠顯明其中的佛法，現在我略微在經文下面做些註解，使學習的人如何才能開啟心眼呢？回答說：我聽圭山說過，觀行是見到佛法的智慧之眼，門是通向智慧之眼，使人見到佛法的門徑，是初學者的入門之處。

【English Translation】 English version: What is true seeing? If one climbs a mountain without a map, one will be dizzy and unable to distinguish anything. Therefore, the Dharmadhatu (Dharmadhatu, the totality of all dharmas) possesses the Three Greats (Essence, Attributes, and Function), encompassing all existence. Self-nature, phenomena, merit, and function are all complete within the mind, not in the scriptures. Clarifying cause and effect, arranging the stages of practice, revealing the Dharma, expounding the meaning, encouraging joy in practice, and generating faith are all complete in the scriptures, not in contemplation. Contemplation is the method of understanding the Dharma in the scriptures. The text is the gateway to contemplation. The commentary is the key to the gate. Therefore, if one wants to realize the self-nature and merit of the Dharmadhatu, there is no better method than the scriptures; to understand the meaning of the Dharma in the scriptures, there is no better method than contemplation; to enter the profound mysteries of contemplation, one must go through the gateway; to open the triple secret gate, one must use the key. If one follows this principle, then the scriptures must be studied extensively, and the gateway must be grasped concisely. Since this is the case, why is this gate said to be triple? The answer is: I heard Guishan (Guishan, a person's name, or referring to Zen Master Guishan) say that ordinary people see form (Rupa, material phenomena) as real form, and see emptiness (Sunyata, emptiness of inherent existence) as annihilation emptiness. Their minds are bound by muscles, bones, and flesh, and their exteriors are deluded by mountains and rivers. Therefore, they are trapped in the path of delusion, confined to a narrow scope, and unable to free themselves. Therefore, the Bodhisattva (Bodhisattva, an enlightened being) opens the gate of True Emptiness to reveal to them, so that they understand that form is not real form, and the entire body is True Emptiness; emptiness is not annihilation emptiness, and the entire body is illusory form. In this way, they can clear away the dust of emotions, so that emptiness and form are without obstruction, and extinguish intellectual understanding, so that both mind and environment return to stillness. The Bodhisattva says: In terms of principle, it is understood, but in terms of phenomena, it is not yet understood. Therefore, the gate of Non-Obstruction between Principle and Phenomena is opened to reveal to them, so that they contemplate the indivisible truth, which is completely contained in a single mote of dust; and the originally limited things also penetrate and pervade the entire Dharmadhatu. Then principle and phenomena are perfectly integrated without any hindrance. The Bodhisattva says: It is acceptable to observe phenomena from the perspective of principle, but it is not yet acceptable to observe phenomena from the perspective of phenomena. Therefore, the gate of Universal Containment is opened to reveal to them, so that they contemplate the truth of the entire phenomenon, which can be seen one by one according to the phenomenon; and the phenomenon of the entire truth can be integrated one by one according to the truth. Then one and many are without obstruction, and large and small contain each other, so that they can display the miraculous functions of manifestation and concealment, which are unfathomable. Someone asks: There are many commentaries on the texts of contemplation, but they are still unable to reveal the Dharma within them. Now I will briefly add some notes below the text, so how can learners open their minds? The answer is: I heard Guishan say that contemplation is the eye of wisdom that sees the Dharma, and the gate is the path to the eye of wisdom, which allows people to see the gateway to the Dharma, which is the entry point for beginners.

者悟性之智雖明。不得其門則不能見法。此文即入法之門矣。但應以智眼于門中觀照妙境。若別張義目而廣釋之。是于門中復設門也。又此門中重重法界。事理無邊。雖百紙不能盡其義。徒以繁文廣說。蕪沒真法而惑後人爾。且首標修字者。欲使學人冥此境于自心。心慧既明。自見無盡之義。不在備通教典碎列科段也。然不指而示之。則學者亦無由及其門。故直於本文關要之下。隨本義注之。至其門已。則使其自入之也。故其注簡而備。不備則不能引學者至其門。不簡則不能使學者專妙觀。夫觀者。以心目求之之謂也。豈可以文義而至哉。問曰。略指其門誠當矣。吾恐學者終不能自入也。答曰。吾聞諸圭山云。夫求道者必資于慧目。慧目不能自開。必求師以抉其膜也。若情膜未抉。雖有其門。亦焉能入之哉。縱廣何益。問曰。既遇明師。何假略注。答曰。法界難睹。須依觀以修之。觀文難通。須略注為樞鑰之用也。惑者稽首贊曰。入法界之術盡於此矣。

注華嚴法界觀門

圭峰蘭若沙門宗密注

修　止觀熏習造詣

大方廣佛華嚴　所依經也。大方廣是所證法。佛華嚴是能證人。大者體也。諸佛眾生之心體。方廣即體之相用。佛者果也。華嚴因也。華喻萬行。嚴即大智。大智為主。運于萬行。

【現代漢語翻譯】現代漢語譯本：即使領悟性智慧很明晰，如果不得其門徑，就不能見到佛法。這篇文章就是進入佛法之門。但應該用智慧之眼在門中觀照微妙境界。如果另外設立義理名目而廣泛解釋它，就是在門中又設定一道門。而且這門中重重疊疊都是法界，事理無邊無際，即使一百張紙也無法完全表達它的意義。只是用繁瑣的文字廣泛解說，反而會埋沒真正的佛法而迷惑後人。而且首先標明『修』字，是想讓學習的人在自己的心中默默體會這種境界。心中的智慧既然明瞭，自然會見到無窮無盡的意義，不在於全面通曉佛教經典，細緻地羅列科條段落。然而不指點出來，那麼學習的人也無從到達這個門徑。所以直接在本文關鍵之處，隨著本來的意義進行註釋，到了那個門徑，就讓他們自己進入。所以註釋簡要而完備。不完備就不能引導學習的人到達那個門徑，不簡要就不能使學習的人專心微妙地觀照。所謂觀照，就是用心和眼睛去尋求它，怎麼能通過文字義理而達到呢？有人問：『稍微指點一下門徑固然可以，我擔心學習的人最終不能自己進入。』回答說：『我聽圭山禪師說，求道的人必須依靠智慧之眼，智慧之眼不能自己打開，必須請求老師來撥開眼中的薄膜。如果情識的薄膜沒有撥開，即使有門徑，又怎麼能進入呢？縱然廣說又有什麼用呢？』有人問：『既然遇到了明師，為什麼還要簡略地註釋呢？』回答說：『法界難以見到，必須依靠觀照來修行。觀照的文字難以通達，必須用簡略的註釋作為樞紐關鍵。』迷惑的人稽首讚歎說：『進入法界的法術全在這裡了。』

《注華嚴法界觀門》

圭峰蘭若沙門宗密注

修：止觀熏習造詣

《大方廣佛華嚴經》（Dafangguangfo Huayan Jing）：所依據的經典。『大方廣』是所證的法，『佛華嚴』是能證的人。『大』是本體，諸佛眾生的心體。『方廣』就是本體的相和用。『佛』是果，『華嚴』是因。『華』比喻萬行，『嚴』就是大智慧。大智慧為主導，運用在萬行之中。

【English Translation】 English version: Even if the wisdom of understanding is clear, one cannot see the Dharma if one does not find the gateway. This text is the gateway to entering the Dharma. However, one should use the eye of wisdom to contemplate the subtle realm within the gateway. If one were to separately establish categories of meaning and broadly explain them, it would be like setting up another gate within the gate. Moreover, within this gate are layers upon layers of Dharmadhatu (Dharmadhatu: the realm of all phenomena), with limitless principles and affairs. Even a hundred sheets of paper could not fully express its meaning. Merely using verbose writing and broad explanations would bury the true Dharma and confuse later generations. Furthermore, the initial emphasis on the word 'cultivation' (修, xiu) is intended to enable learners to silently experience this realm within their own minds. Once the wisdom in their hearts is clear, they will naturally see endless meanings, which does not lie in comprehensively understanding Buddhist scriptures and meticulously listing categories and sections. However, without pointing it out, learners would have no way to reach this gateway. Therefore, I directly annotate the key points of this text, following the original meaning. Once they reach the gateway, I let them enter on their own. Thus, the annotations are concise and complete. If they are not complete, they cannot guide learners to the gateway; if they are not concise, they cannot enable learners to focus on subtle contemplation. Contemplation means seeking it with the mind and eyes. How can one reach it through textual meanings? Someone asks: 'Slightly pointing out the gateway is certainly appropriate, but I fear that learners will ultimately not be able to enter on their own.' I reply: 'I heard Zen Master Guishan (Guishan: a famous Chan master) say that those who seek the Way must rely on the eye of wisdom. The eye of wisdom cannot open on its own; one must seek a teacher to remove the membrane from the eye. If the membrane of emotional consciousness has not been removed, even if there is a gateway, how can one enter it? What is the use of broad explanations?' Someone asks: 'Since one has encountered a wise teacher, why is there a need for brief annotations?' I reply: 'The Dharmadhatu (Dharmadhatu: the realm of all phenomena) is difficult to see; one must rely on contemplation to cultivate it. The text of contemplation is difficult to understand; one must use brief annotations as a pivotal key.' The confused one bows and praises: 'The art of entering the Dharmadhatu (Dharmadhatu: the realm of all phenomena) is exhausted in this!'

Commentary on the 'Contemplation Gate of the Huayan Dharmadhatu' (注華嚴法界觀門, Zhu Huayan Fajie Guanmen)

Commented by Shramana Zongmi (Zongmi: a famous Buddhist scholar) of Guifeng Lanruo (Guifeng Lanruo: a monastery)

Cultivation: Accomplishment through the practice of calming (止, zhi) and insight (觀, guan)

The 'Great Expansive Buddha Flower Adornment Sutra' (大方廣佛華嚴經, Dafangguangfo Huayan Jing) is the sutra upon which it is based. 'Great Expansive' is the Dharma (法, Dharma) that is realized, and 'Buddha Flower Adornment' is the person who can realize it. 'Great' is the essence, the essence of the minds of all Buddhas and sentient beings. 'Expansive' is the aspect and function of the essence. 'Buddha' is the fruit, and 'Flower Adornment' is the cause. 'Flower' is a metaphor for myriad practices, and 'Adornment' is great wisdom. Great wisdom is the master, operating within the myriad practices.

嚴大方廣。成佛果也。略無經字。意不在文。

法界　清涼新經疏云。統唯一真法界。謂總該萬有。即是一心。然心融萬有。便成四種法界。一事法界。界是分義。一一差別。有分齊故。二理法界。界是性義。無盡事法。同一性故。三理事無礙法界具性分義。性分無礙故。四事事無礙法界。一切分齊事法。一一如性融通。重重無盡故。

觀　情盡見除。冥於三法界也。

門　此八九紙文約此成觀故。

略有三重　除事法界也。事不獨立故。法界宗中無孤單法故。若獨觀之。即事情計之境。非觀智之境故。若分析義門。即有其四。今以對能觀之智。故唯三重。此三但是一道豎窮。展轉玄妙。非初法界外別有第二第三。既不旁橫。故云三重。不云三段。

京終南山釋杜順集　姓杜。名法順。唐初時行化。神異極多。傳中有證。驗知是文殊菩薩應現身也。是華嚴新舊二疏初之祖師。儼尊者為二祖。康藏國師為三祖。此是創製。理應云作。今雲集者。以祖師約自智。見華嚴中一切諸佛。一切眾生。若身心。若國土。一一是此法界體用。如是義境。無量無邊。遂於此無量境界。集其義類。束為三重。直書于紙。生人觀智。不同制述文字。故但云集。此則集義。非集文也。

真空第一　理法

【現代漢語翻譯】現代漢語譯本『嚴大方廣』。成就佛的果位。這裡省略了『經』字，因為重點不在文字本身。

『法界』（Dharmadhatu，一切法的總稱）。《清涼新經疏》中說：『統唯一真法界』，意思是總括一切存在，即是一個心。然而，心融攝萬有，便形成四種法界：一、事法界（the realm of phenomena）。『界』是分的意思，一一差別，有分齊的緣故。二、理法界（the realm of principle）。『界』是性的意思，無盡的事法，同一性的緣故。三、理事無礙法界（the realm of non-obstruction between principle and phenomena）。具足性和分的意義，性分沒有障礙的緣故。四、事事無礙法界（the realm of non-obstruction among phenomena）。一切有分齊的事法，一一如性融通，重重無盡的緣故。

『觀』。情感窮盡，見解消除，與三法界冥合。

『門』。這八九張紙的文字，概括了成就觀的方法。

略有三重。這裡排除了事法界，因為事不獨立存在。法界宗中沒有孤立的法。如果單獨觀察事法界，那就是執著於事物的境界，不是觀智的境界。如果分析義理，則有四重法界。現在針對能觀的智慧，所以只有三重。這三重只是一道豎窮，輾轉玄妙，不是在第一法界之外另有第二第三。既然不是並列的，所以說是三重，而不是三段。

『京終南山釋杜順集』。杜順（Dushun）姓杜，名法順。唐朝初期行化，神異極多。傳記中有證據，驗證得知是文殊菩薩（Manjusri Bodhisattva）應現之身。是華嚴新舊二疏的初祖。儼尊者為二祖，康藏國師為三祖。這是開創性的製作，理應說是『作』，現在說是『集』，是因為祖師憑藉自己的智慧，見到《華嚴經》中一切諸佛，一切眾生，無論是身心，還是國土，一一是此法界體用。這樣的義境，無量無邊。於是對這無量境界，聚集其義類，歸納為三重，直接書寫在紙上，啓發人們的觀智，不同於製作文字，所以只說是『集』。這是聚集義理，不是聚集文字。

『真空第一』。理法

【English Translation】 English version 『Vast and Perfect Enlightenment』. Achieving the fruit of Buddhahood. The word 『Sutra』 is omitted here, as the focus is not on the words themselves.

『Dharmadhatu』 (the totality of all dharmas). The 『Qingliang New Commentary on the Sutra』 says: 『Unifies into the One True Dharmadhatu,』 meaning it encompasses all existence, which is the One Mind. However, when the Mind merges with all existence, it forms four Dharmadhatus: 1. The Realm of Phenomena (事法界). 『Realm』 means division, with each phenomenon being distinct and having its own boundaries. 2. The Realm of Principle (理法界). 『Realm』 means nature, with endless phenomena sharing the same nature. 3. The Realm of Non-Obstruction between Principle and Phenomena (理事無礙法界). Possessing both the meanings of nature and division, with nature and division being unobstructed. 4. The Realm of Non-Obstruction among Phenomena (事事無礙法界). All phenomena with boundaries, each interpenetrating like nature, endlessly layered.

『Contemplation』. Emotions exhausted, views eliminated, merging with the three Dharmadhatus.

『Gate』. The text on these eight or nine pages summarizes the method for achieving contemplation.

Briefly, there are three levels. The Realm of Phenomena is excluded here because phenomena do not exist independently. In the Dharmadhatu school, there are no isolated dharmas. If one contemplates the Realm of Phenomena alone, it is clinging to the realm of things, not the realm of contemplative wisdom. If one analyzes the meaning, there are four Dharmadhatus. Now, in relation to the wisdom that can contemplate, there are only three levels. These three levels are just one path extending vertically, transforming into profound mysteries, not having a second or third level separate from the first Dharmadhatu. Since they are not parallel, it is said to be three levels, not three sections.

『Collected by Shramana Dushun of Zhongnan Mountain in the Capital』. Dushun (杜順) was surnamed Du and named Fashun. He propagated the Dharma in the early Tang Dynasty, with many miraculous events. There is evidence in the biographies verifying that he was an emanation of Manjusri Bodhisattva (文殊菩薩). He is the first patriarch of both the new and old commentaries on the Avatamsaka Sutra. Venerable Yan is the second patriarch, and the National Teacher of Kangzang is the third patriarch. This is an original creation, so it should be said 『made』. Now it is said 『collected』 because the patriarch, relying on his own wisdom, saw that in the Avatamsaka Sutra, all Buddhas, all sentient beings, whether body and mind or lands, each is the substance and function of this Dharmadhatu. Such a realm of meaning is limitless and boundless. Therefore, regarding this limitless realm, he gathered its categories of meaning, summarized them into three levels, and wrote them directly on paper, inspiring people's contemplative wisdom, which is different from creating texts, so it is only said 『collected』. This is collecting meanings, not collecting words.

『First, True Emptiness』. The Realm of Principle.

界也。原其實體。但是本心。今以簡非虛妄念慮。故云真。簡非形礙色相。故云空也。

理事無礙第二　即此名之法界。

周遍含容第三　事事無礙法界。

真空觀

第一真空觀法于中略開四句十門一會色歸空觀二明空即色觀三空色無礙觀四泯絕無寄觀。

就初門中為四　前三簡情。后一顯理。前三中一簡斷空。文中結釋云。是真非斷故。二簡實色。文中結釋云。無體之空非青黃故。言實色者。約妄情計為確然實有自體。故不以形顯二色。分假實也。約情計于形顯俱為實故。然此文中以顯色例形色也。三雙簡文中直云會色歸空。空中必無色。故據義則句句皆簡情計斷空實色。據文則初二句影略互彰。第三方雙簡也。寶性論亦簡空亂意菩薩計三種空。恐煩觀智。不必和會。和會亦不全同也　一色不即空以即空故　標也。

何以故　徴也。次下釋也。最後結也。余皆仿此。

色不即是斷空故不是空也　釋上句也。斷空者。虛豁斷滅。非真實心。無知無用。不能現於萬法。此有二種。謂離色明空。及斷滅空。離色空者。空在色外。如墻處不空墻外是空。斷滅空者。滅色明空。如穿井除土出空。要須滅色也。今簡異此。故云不是斷空也。故中論云。先有而後無。是則為斷滅。然外

【現代漢語翻譯】界也（界，dhātu）。探究它的真實本體，實際上就是本心（original mind）。現在用『簡』來去除虛妄的念頭，所以說是『真』。用『簡』來去除有形體的色相，所以說是『空』。

理事無礙第二：就是用這個來命名法界（Dharmadhātu）。

周遍含容第三：事事無礙法界（Dharmadhātu）。

真空觀

第一真空觀法，其中略微展開四句十門：一、會色歸空觀；二、明空即色觀；三、空色無礙觀；四、泯絕無寄觀。

在第一個門中分為四個部分：前三個部分是去除情執，后一個部分是顯明理體。前三個部分中，第一個是去除斷空。文中總結解釋說：『是真非斷故』。第二個是去除實色。文中總結解釋說：『無體之空非青黃故』。說到實色，是就妄情計度為確實有自體而言的，所以不以形顯二色來區分假實。因為就情執來說，形色和顯色都被認為是真實的。然而，這篇文章中用顯色來比喻形色。第三個是雙重去除。文中直接說『會色歸空』，空中必定沒有色，所以從意義上來說，句句都是去除情執計度的斷空實色。從文字上來說，前兩句影射略過，互相彰顯，第三句是雙重去除。寶性論（Ratnagotravibhāga）也去除空亂意菩薩（Kāśyapīya）計度的三種空，恐怕煩擾觀智，不必和會，和會也不完全相同。一、色不即空以即空故：這是標示。

何以故：這是征問。接下來是解釋。最後是總結。其餘都仿照這個。

色不即是斷空故不是空也：這是解釋上一句。斷空，是虛豁斷滅，不是真實心，無知無用，不能顯現萬法。這有兩種，一種是離色明空，一種是斷滅空。離色空，是空在色外，如墻處不空，墻外是空。斷滅空，是滅色明空，如穿井除土出空，必須要滅色。現在去除與此不同之處，所以說不是斷空。所以中論（Mūlamadhyamakakārikā）說：『先有而後無，是則為斷滅。』然而，外

【English Translation】界也 (界, dhātu): Investigating its true substance is actually the original mind (本心). Now, 'jian' (簡, simplify/eliminate) is used to remove false thoughts, so it is called 'true' (真). 'Jian' is used to remove the form and appearance of matter, so it is called 'empty' (空).

Principle and Phenomena Without Obstruction, Second: It is with this that the Dharmadhātu (法界) is named.

Universally Pervading and Containing, Third: Phenomena-Phenomena Without Obstruction Dharmadhātu (事事無礙法界).

Contemplation on True Emptiness

The First Contemplation on True Emptiness Method, in which four phrases and ten gates are briefly elaborated: 1. Converging Form into Emptiness Contemplation; 2. Clarifying Emptiness is Form Contemplation; 3. Emptiness and Form Without Obstruction Contemplation; 4. Annihilating and Extinguishing Without Reliance Contemplation.

Within the first gate, it is divided into four parts: the first three parts are to eliminate emotional attachments, and the last part is to reveal the principle. Among the first three parts, the first is to eliminate annihilation emptiness. The text concludes and explains: 'It is true, not annihilation, therefore.' The second is to eliminate substantial form. The text concludes and explains: 'Emptiness without substance is not blue or yellow, therefore.' Speaking of substantial form, it refers to the false emotional calculation that it is indeed truly existing with its own substance, so it does not distinguish between false and real with form and manifest colors. Because in terms of emotional attachment, both form and manifest colors are considered real. However, this text uses manifest color as an analogy for form color. The third is double elimination. The text directly says 'Converging Form into Emptiness,' there must be no form in emptiness, so in terms of meaning, every phrase eliminates the emotional attachment calculation of annihilation emptiness and substantial form. In terms of the text, the first two phrases allude and highlight each other, and the third phrase is double elimination. The Ratnagotravibhāga (寶性論) also eliminates the three types of emptiness calculated by the Kāśyapīya Bodhisattva (空亂意菩薩), fearing to disturb the contemplative wisdom, it is not necessary to reconcile, and reconciliation is not entirely the same. 1. Form is not immediately emptiness because it is immediately emptiness: This is the indication.

何以故: This is the question. Next is the explanation. Finally is the conclusion. The rest are modeled after this.

色不即是斷空故不是空也: This is explaining the previous sentence. Annihilation emptiness is a void and extinction, not a true mind, without knowledge or use, unable to manifest all phenomena. There are two types of this, one is clarifying emptiness apart from form, and one is annihilation emptiness. Clarifying emptiness apart from form is emptiness outside of form, like a wall where there is no emptiness, outside the wall is emptiness. Annihilation emptiness is extinguishing form to clarify emptiness, like digging a well and removing soil to create emptiness, it is necessary to extinguish form. Now, eliminating the difference from this, so it is said that it is not annihilation emptiness. Therefore, the Mūlamadhyamakakārikā (中論) says: 'First there is and then there is not, this is annihilation.' However, the outer

道小乘皆有斷滅。外道斷滅歸於太虛。二乘斷滅歸於涅槃。故肇論云。大患莫若於有身。故滅身以歸無。勞勤莫若於有智。故絕智以淪虛。又云。形為桎梏。智為雜毒。楞伽云。若心體滅。不異外道斷滅戲論。

以色舉體是真空也　故云以即空故　釋下句也。以色等本是真如一心。與生滅和合。名阿梨耶識等。而為能變。變起根身器界。即是此中所名色等諸法。故今推之。都無其體。歸於真心之空。不合歸於斷滅之空。以本非斷空之所變故。所言歸者。下有其文。

良由即是真空故非斷空也　結成所釋。

是故言由是空(真也)故不是空(斷也)也　結所標也上結下句。下結上句。

二色不即空以即空故何以故以青黃之相非是真空之理故云不即空　釋上句也。以聞經說色空。不知色性空。便執色相以為真空。故須簡也。此簡凡夫及初心菩薩。不簡小乘。小乘不計色為即空故。

然青黃無體。莫不皆空(空無也)故云即空　真也釋下句。然前云色舉體是真空。此云青黃無體莫不皆空者。雖云青黃。即兼長短等。必依質礙有青黃等故。空有三義以破於色。一無邊際義。謂空若有邊。則有色法在空界外。空既無有際畔。則佔盡十方邊量。無有其外。更於何處而有色等法耶。二無壞義。諸惑者

【現代漢語翻譯】現代漢語譯本

小乘佛教都認為有斷滅的觀點。外道的斷滅歸於太虛（指空虛的狀態）。二乘（聲聞乘和緣覺乘）的斷滅歸於涅槃（佛教修行的最終目標，指解脫）。所以《肇論》中說：『最大的禍患莫過於有身體，所以要滅掉身體以歸於無。最勞累的事情莫過於有智慧，所以要斷絕智慧以沉淪於虛無。』又說：『形體是桎梏，智慧是雜毒。』《楞伽經》說：『如果心體滅了，就和外道的斷滅戲論沒有區別了。』以色舉體是真空也，所以說『以即空故』，這是解釋下一句。以色等本來是真如一心（指宇宙萬物的本源），與生滅和合，名為阿梨耶識（第八識，儲存一切種子），等，而作為能變。變現出根身器界（指眾生的身體和所居住的環境），就是這裡所說的色等諸法。所以現在推究這些，都沒有實體，歸於真心的空，不應該歸於斷滅的空。因為本來不是斷空所變現的緣故。所說的『歸』，下面有文說明。『良由即是真空故非斷空也』，這是總結所解釋的內容。『是故言由是空(真也)故不是空(斷也)也』，這是總結所標明的觀點，上面總結下一句，下面總結上一句。『二色不即空以即空故何以故以青黃之相非是真空之理故云不即空』，這是解釋上一句。因為聽到經中說色空，不知道色性本空，就執著色相以為是真空，所以需要辨析。這裡辨析的是凡夫和初心菩薩，不是小乘。小乘不認為色就是空。『然青黃無體。莫不皆空(空無也)故云即空』，這是真諦，解釋下一句。雖然說青黃，也包括長短等。必定依靠質礙才有青黃等現象，所以用空的三種含義來破除對色的執著。一是無邊際義，如果空有邊際，那麼就有色法在空界之外。空既然沒有邊際，就佔據了整個十方，沒有外面，那麼在哪裡還有色等法呢？二是無壞義，各種迷惑者

【English Translation】 English version

All Hinayana (Lesser Vehicle) schools hold the view of annihilation. The annihilation of heretics returns to the Great Void (referring to a state of emptiness). The annihilation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) returns to Nirvana (the ultimate goal of Buddhist practice, referring to liberation). Therefore, the Zhao Lun (Essays of Sengzhao) says: 'The greatest affliction is having a body, so one must extinguish the body to return to nothingness. The most laborious thing is having wisdom, so one must sever wisdom to sink into emptiness.' It also says: 'Form is a shackle, wisdom is a mixed poison.' The Laṅkāvatāra Sūtra says: 'If the essence of mind is extinguished, it is no different from the annihilationist sophistry of heretics.' 'Taking form in its entirety as true emptiness,' therefore it says 'because it is emptiness,' this explains the next sentence. Form, etc., is originally the one mind of Tathatā (suchness, the origin of all things in the universe), which combines with arising and ceasing, and is called Ālaya-vijñāna (the eighth consciousness, storing all seeds), etc., and acts as the transformer. It transforms into the roots, body, and realm of objects (referring to the bodies of sentient beings and the environment in which they live), which are the dharmas (phenomena) referred to here as form, etc. Therefore, when we investigate these now, they have no substance and return to the emptiness of the true mind, and should not return to the emptiness of annihilation, because they were not originally transformed by annihilationist emptiness. The meaning of 'return' is explained in the text below. 'The reason is that it is true emptiness, therefore it is not annihilationist emptiness,' this summarizes the explained content. 'Therefore, it is said that because it is emptiness (true), therefore it is not emptiness (annihilation),' this summarizes the stated viewpoint, the above summarizes the next sentence, and the below summarizes the previous sentence. 'The two forms are not identical to emptiness because they are emptiness, why? Because the appearance of blue and yellow is not the principle of true emptiness, therefore it is said not identical to emptiness,' this explains the previous sentence. Because upon hearing the sutra say that form is emptiness, one does not understand that the nature of form is emptiness, and clings to the appearance of form as true emptiness, therefore it needs to be distinguished. This distinguishes ordinary people and bodhisattvas with initial aspirations, not Hinayana. Hinayana does not consider form to be identical to emptiness. 'However, blue and yellow have no substance, and all are empty (empty and non-existent), therefore it is said to be emptiness,' this is the true meaning, explaining the next sentence. Although it speaks of blue and yellow, it also includes length, etc. Blue and yellow phenomena, etc., must rely on materiality, so the three meanings of emptiness are used to break the attachment to form. First, the meaning of boundlessness, if emptiness has boundaries, then there would be form outside the realm of emptiness. Since emptiness has no boundaries, it occupies the entire ten directions, with no outside, so where else would there be form, etc.? Second, the meaning of non-destruction, various deluded ones

云。空雖無外。何妨色等只在空界之中。故以無壞義破之。謂若有物入于空中。則隨此物大小份量。穿破于空以容其物。如橛入地中。釘錐之類入于木中。皆隨橛等大小份量穿于地等。若地等不破。則不容橛等而入。救曰。如水不可穿破。而容物入水中。何妨虛空亦爾。破曰。水雖不破。然物入時。隨物大小份量。排之以容其物。以水性至柔。不妨流動移轉故。虛空豈同此水。被排之動轉耶。三無雜義。謂惑者又云。空界無外。空體無壞。不妨萬物皆在空中。以空是虛通無掛礙故。能含容故。破曰。若物在空中。空又不壞不轉。其物與空應相混雜。如一團堅密之物。方亭一尺。此方尺份量之空。既不壞不轉。元在本方一尺份量之處。則與此方尺之物。豈非雜耶。若言不雜。則須一去一存。若言俱存又不雜者。則一尺之分。各佔五寸之地。如此轉不相應也。若言俱存俱遍一尺之分。理亦不然。何者。以空與色有二相違。不應全體同遍當處。何者二違。一空是無物。色是有物。二空是虛通。色是質礙。不可方尺分中。言全是無物。復言全是有物。又不可言全是虛通。復言全是質礙。豈有此理耶。故上云青黃之相。非是真空之理。此云青黃莫不皆空也。是知虛空既無邊無壞無雜。則空中必定無有色。故云即空也。

良

【現代漢語翻譯】現代漢語譯本云（指提問者）。空雖然沒有邊際，為什麼不妨礙色（rupa，物質現象）等存在於空界之中呢？所以用『無壞』的道理來破斥這種觀點。如果有什麼東西進入空中，就會隨著這個東西的大小份量，穿破空間來容納它，就像木樁進入地中，釘子錐子之類的進入木頭中一樣，都是隨著木樁等的大小份量穿透地面等。如果地面等不被穿破，就不能容納木樁等進入。辯解說：就像水不能被穿破，卻能容納物體進入水中一樣，為什麼虛空不能這樣呢？破斥說：水雖然沒有被穿破，但是物體進入時，會隨著物體的大小份量，排開水來容納物體，因為水的性質非常柔順，不妨礙流動轉移。虛空難道和水一樣，可以被排開而動轉嗎？三、無雜義。有人又說：空界沒有邊際，空體沒有損壞，不妨礙萬物都在空中，因為空是虛通的，沒有阻礙，能夠包含容納。破斥說：如果物體在空中，空又不損壞不轉移，那麼物體和空應該相互混雜。就像一個堅密的東西，方方正正一尺見方，這方尺份量的空間，既不損壞不轉移，原本就在這方尺份量的地方，那麼這方尺的物體和空間，難道不是混雜在一起嗎？如果說不混雜，那麼就必須一個去掉一個留下。如果說都存在又不混雜，那麼一尺的份量，各自佔據五寸的地方，這樣就轉而不相應了。如果說都存在，都遍佈一尺的份量，道理也不對。為什麼呢？因為空和色有二種相違背的性質，不應該完全相同地遍佈在同一個地方。哪兩種相違背的性質呢？一是空是沒有物體，色是有物體；二是空是虛通，色是質礙。不可能在方尺分中，說全是無物體，又說全是有物體；又不可能說全是虛通，又說全是質礙。哪有這樣的道理呢？所以上面說『青黃的相，不是真空的道理』，這裡說『青黃莫不皆空』。由此可知，虛空既然沒有邊際，沒有損壞，沒有混雜，那麼空中必定沒有色，所以說就是空。良（指提問者）。

【English Translation】 English version Cloud (referring to the questioner). Although space has no boundaries, why can't rupa (form, material phenomena) and other things exist within the space realm? Therefore, the principle of 'non-destruction' is used to refute this view. If something enters the space, it will, according to the size and weight of this thing, penetrate the space to accommodate it, just like a stake enters the ground, and nails and awls enter the wood, all penetrating the ground, etc., according to the size and weight of the stake, etc. If the ground, etc., is not penetrated, it cannot accommodate the stake, etc., to enter. The defense says: Just as water cannot be penetrated, but can accommodate objects entering the water, why can't space be like this? The refutation says: Although the water is not penetrated, when an object enters, it will, according to the size and weight of the object, push the water away to accommodate the object, because the nature of water is very soft and does not hinder flow and transfer. Is space the same as water, which can be pushed away and moved? Third, the meaning of non-mixture. Someone also said: The space realm has no boundaries, and the space body is not damaged, which does not prevent all things from being in the space, because space is empty and unobstructed, and can contain and accommodate. The refutation says: If an object is in the space, and the space is not damaged or transferred, then the object and the space should be mixed together. Just like a solid thing, one foot square, this square foot of space, which is neither damaged nor transferred, was originally in this square foot of space, then isn't this square foot of object and space mixed together? If you say they are not mixed, then one must be removed and one must be left. If you say they both exist and are not mixed, then one foot of weight occupies five inches each, which is not corresponding. If you say they both exist and both pervade one foot of weight, the principle is also wrong. Why? Because space and rupa have two contradictory natures, they should not completely pervade the same place. What are the two contradictory natures? One is that space has no object, and rupa has an object; the other is that space is empty and unobstructed, and rupa is material obstruction. It is impossible to say that in a square foot, it is all without objects, and also say that it is all with objects; it is also impossible to say that it is all empty and unobstructed, and also say that it is all material obstruction. How can there be such a reason? Therefore, the above says 'the appearance of blue and yellow is not the principle of true emptiness', and here it says 'blue and yellow are all empty'. From this, it can be known that since space has no boundaries, no damage, and no mixture, then there must be no rupa in the space, so it is said to be empty. Virtuous (referring to the questioner).

以青黃無體之空非即青黃故云不即空也　舉其無體之空。結非色相。明空非有。豈得明耶。

三色不即空以即空故何以故以空中無色故不即空會色無體故即是空(釋也)良由會色歸空空中必無色　決定而斷也。般若心經云。是故空中無色。無受想行識。十二處。十八界。十二因緣。四諦等。佛頂云。云何是中。更容他物。

是故由色空(無也)故色非空(真也)也　上皆當句。

上三門以法簡情訖　總結三門。

四色即是空何以故凡是色法必不異真空以諸色法必無性故　從緣有故。依他無性。即圓成故。

是故色即是空　既非滅色存色。不即不離。故即真空。空非色相。無遍計矣。依他緣起無性。無性真理即是圓成。古人云。色去不留空。空非有邊住。

如色空既爾一切法亦然思之　色是法相之首。五蘊之初。故諸經凡欲說空義。皆約色說。如大般若列八十餘科名數。皆將色例也。舉要而示。則六道眾生。及十方諸佛菩薩二乘人等。五蘊十二處十八界也。此宗染凈無二相故。應云受想行識不即是斷空等。其青黃等文。即云領納等相。非是真空之理等。乃至諸佛。即云神通光明等相非是真空之理等。即不可以身相見如來也。

第二明空即色觀者于中亦有四門　簡情顯解。標

【現代漢語翻譯】現代漢語譯本：以青色、黃色等沒有實體的空，並非就是青色、黃色本身，所以說『不即空』。這是舉出其沒有實體的空性，來否定色相，說明空不是有。難道這樣還不能明白嗎？

三種色不是空，因為它們就是空。為什麼呢？因為在空中沒有色，所以說『不即空』，領會到色沒有實體，所以它就是空（這是解釋）。正是因為領會到色歸於空，空中必定沒有色——這是決定的斷言。《般若心經》說：『是故空中無色，無受想行識，十二處，十八界，十二因緣，四諦等。』《佛頂經》說：『云何是中，更容他物？』

因此，由於色是空（無），所以色不是空（真）。以上都是當句解釋。

以上三門已經用佛法來簡別情見完畢。總結以上三門。

四、色即是空。為什麼呢？凡是色法，必定不異於真空，因為一切色法必定沒有自性（從因緣而生，依他而無自性，即是圓成）。

因此，色即是空。既不是滅色存空，也不是不即不離，所以說『即真空』。空不是色相，沒有遍計所執。依他緣起無自性，無自性的真理就是圓成實性。古人說：『色去不留空，空非有邊住。』

如果色和空是這樣，那麼一切法也是這樣，仔細思考！色是法相之首，五蘊之初。所以諸經凡是想要說空義，都以色來說明。例如《大般若經》列舉八十餘科名數，都用色來舉例。舉出要點來指示，就是六道眾生，以及十方諸佛菩薩、二乘人等，五蘊、十二處、十八界。此宗認為染凈沒有二相，所以應該說受想行識不即是斷空等。其中的青黃等文，就是說領納等相，不是真空的道理等。乃至諸佛，就是說神通光明等相，不是真空的道理等。所以不可以身相見如來。

第二，闡明空即是色。觀者在其中也有四門——簡別情見，顯明理解。這是標示。

【English Translation】 English version: The emptiness of blue, yellow, etc., which has no substance, is not the blue, yellow itself, hence the saying 'not identical to emptiness'. This points out its emptiness without substance to negate form, clarifying that emptiness is not existence. Is it not clear enough?

The three types of form are not emptiness because they are emptiness. Why? Because there is no form in emptiness, hence the saying 'not identical to emptiness'. Understanding that form has no substance, therefore it is emptiness (this is an explanation). Precisely because understanding that form returns to emptiness, there must be no form in emptiness—this is a definitive statement. The Heart Sutra says: 'Therefore, in emptiness, there is no form, no sensation, perception, volition, or consciousness, no twelve entrances, no eighteen realms, no twelve links of dependent origination, no four noble truths, etc.' The Shurangama Sutra says: 'How can other things be contained within it?'

Therefore, because form is empty (non-existent), form is not empty (true). The above are all explanations of the immediate phrase.

The above three doors have completed the differentiation of emotions using the Dharma. This is a summary of the three doors.

Four, form is emptiness. Why? All forms are necessarily not different from true emptiness, because all forms necessarily have no self-nature (arising from conditions, dependent on others and without self-nature, which is perfect completion).

Therefore, form is emptiness. It is neither destroying form to preserve emptiness, nor is it neither identical nor different, hence the saying 'identical to true emptiness'. Emptiness is not form, there is no conceptual proliferation. Dependent origination is without self-nature, and the truth of no self-nature is perfect reality. The ancients said: 'When form departs, it leaves no emptiness; emptiness does not dwell on the side of existence.'

If form and emptiness are like this, then all dharmas are also like this. Think about it! Form is the head of all dharmas and the beginning of the five aggregates. Therefore, in all sutras, whenever one wants to explain the meaning of emptiness, it is explained in terms of form. For example, the Great Perfection of Wisdom Sutra lists more than eighty categories, all using form as an example. To point out the essentials, it includes the beings of the six realms, as well as the Buddhas and Bodhisattvas of the ten directions, the two vehicles, the five aggregates, the twelve entrances, and the eighteen realms. This school believes that defilement and purity have no two aspects, so it should be said that sensation, perception, volition, and consciousness are not identical to nihilistic emptiness, etc. The texts about blue and yellow refer to the aspects of reception, etc., which are not the principles of true emptiness, etc. Even the Buddhas refer to the aspects of supernatural powers and light, etc., which are not the principles of true emptiness, etc. Therefore, the Tathagata cannot be seen through physical form.

Second, to clarify that emptiness is form. The observer also has four doors within it—to differentiate emotions and reveal understanding. This is a marker.

徴釋結等。一一如前。四門但文勢相翻。以成後文空色無礙。泯絕無寄。當般若心經空即是色等文也。唯第三句。非敵對相翻。義亦不異。一一反上以成中道更無別義也。

一空不即色以空即色故何以故斷空不即是色故云非色　釋上句也。

真空必不異色故云空即色　釋下句也。

要由真空即色　結下句也。

故令斷空不即色也　結上句也。

二空不即色以空即色故何以故以空理非青黃故云不即色　釋上句也。

然不異青黃故言空即色　釋下句也。

要由不異青黃。故不即青黃　結釋。

故云。即色不即色也　結標。

三空不即色以空即色故何以故空是所依非能依故不即色　釋上句也。對上空中無色。無色方是色之所依故。如鏡中之明無影也。

必與能依作所依故即是色也　釋下句也。無色故能與色為依。如鏡中之明。無影像故。方能與影像作所依也。故不即是影。此不敵對反上文者。以空中無色。有理有文。色中無空。文理俱絕。故但約能所依持而簡也。有理者。摩尼珠中。必無黑等色。有文者。如上所引。經云。是故空中無色。無受想等也。理絕者。珠所現色。色處必有明珠也。文絕者。諸聖教中。悉不見有色中無空之文也。

良由是所依

【現代漢語翻譯】現代漢語譯本：徵釋結等（徵：徵引，釋：解釋，結：結論）：一一如前。四門但文勢相翻，以成後文空色無礙，泯絕無寄。當《般若心經》『空即是色』等文也。唯第三句，非敵對相翻，義亦不異。一一反上以成中道，更無別義也。

一、空不即色，以空即色故。何以故？斷空不即是色，故云非色——釋上句也。

真空必不異色，故云空即色——釋下句也。

要由真空即色——結下句也。

故令斷空不即色也——結上句也。

二、空不即色，以空即色故。何以故？以空理非青黃，故云不即色——釋上句也。

然不異青黃，故言空即色——釋下句也。

要由不異青黃，故不即青黃——結釋。

故云：即色不即色也——結標。

三、空不即色，以空即色故。何以故？空是所依，非能依故，不即色——釋上句也。對上空中無色，無色方是色之所依故。如鏡中之明無影也。

必與能依作所依，故即是色也——釋下句也。無色故能與色為依。如鏡中之明，無影像故，方能與影像作所依也。故不即是影。此不敵對反上文者，以空中無色，有理有文。色中無空，文理俱絕。故但約能所依持而簡也。有理者，摩尼珠中（摩尼珠：一種寶珠），必無黑等色。有文者，如上所引，經云：『是故空中無色，無受想等也。』理絕者，珠所現處，必有明珠也。文絕者，諸聖教中，悉不見有色中無空之文也。

良由是所依

【English Translation】 English version: Explanation of 'distinguishing, interpreting, concluding,' etc.: Each is as before. The four aspects are merely reversals of the textual momentum, to establish the unobstructed nature of emptiness and form in the subsequent text, a complete and unattached transcendence. This corresponds to the passage in the Heart Sutra 'Form is exactly emptiness,' etc. Only the third statement is not a direct reversal, but its meaning is not different. Each reverses the preceding to establish the Middle Way, with no other meaning.

'Emptiness is not identical to form, because emptiness is identical to form.' Why? Because the severance of emptiness is not identical to form, therefore it is said to be 'not form' – Explaining the preceding statement.

'True emptiness is necessarily not different from form,' therefore it is said 'emptiness is identical to form' – Explaining the following statement.

'It must be due to true emptiness being identical to form' – Concluding the following statement.

'Therefore, it causes the severance of emptiness to not be identical to form' – Concluding the preceding statement.

'Emptiness is not identical to form, because emptiness is identical to form.' Why? Because the principle of emptiness is not blue or yellow, therefore it is said 'not identical to form' – Explaining the preceding statement.

'Yet it is not different from blue or yellow,' therefore it is said 'emptiness is identical to form' – Explaining the following statement.

'It must be due to not being different from blue or yellow, therefore it is not identical to blue or yellow' – Concluding explanation.

'Therefore, it is said: identical to form, not identical to form' – Concluding statement.

'Emptiness is not identical to form, because emptiness is identical to form.' Why? Because emptiness is the supported (所依), not the supporter (能依), therefore it is not identical to form – Explaining the preceding statement. Corresponding to the above, 'in emptiness there is no form,' only when there is no form can it be the supported of form. Like the clarity in a mirror without a reflection.

'It must act as the supported for the supporter, therefore it is identical to form' – Explaining the following statement. Because there is no form, it can be the support for form. Like the clarity in a mirror, without an image, it can be the supported for the image. Therefore, it is not identical to the image. This is not a direct reversal of the preceding text because in emptiness there is no form, there is both principle and text. In form there is no emptiness, both text and principle are cut off. Therefore, it is simplified by only discussing the supported and the supporter. There is principle: in a Mani jewel (摩尼珠: a wish-fulfilling jewel), there is necessarily no black or other colors. There is text: as quoted above, the sutra says: 'Therefore, in emptiness there is no form, no sensation, etc.' The principle is cut off: where the jewel appears, there must be a bright jewel. The text is cut off: in all the sacred teachings, there is no text that says 'in form there is no emptiness.'

It is truly because it is the supported.

故不即色是所依故即是色(結釋)是故由不即色。故即色也　以義結標。

上三門亦以法簡情訖。

四空即是色何以故凡是真空必不異色以是法無我理　即真空體也。謂二空所顯之真如也。

非斷滅故　真如不守自性也。上皆釋竟。

是故空即是色　結也。

如空色既爾一切法皆然思之　真空既不異色。亦不異一切法也。如前所例。

第三。空色無礙觀　雖有空色二字。本意唯歸於空。以色是虛名虛相。無纖毫之體。故修此觀者。意在此故也。文中舉色為首云空現。舉空為首不言色現。還云空不隱也。是故但名真空觀。不言真空妄色觀。

謂色舉體不異空全是盡色之空故則色盡而空現空舉體不異色全是盡空之色故則空即色而空不隱也　色空之文。各有二句。皆先標無礙所以。下出無礙之相。謂若色是實色。即礙於空。空是斷空。即礙於色。今既色是幻色。故不礙空。空是真空。故不礙色也。有本云。色不盡而空現。亦通。然不如無。

是故菩薩看色無不見空觀空莫非見色無障無礙為一味法思之可見。

第四泯絕無寄觀　文二。初釋此觀。后總辨四門。初中二。初正泯絕。后徴釋所以。初中文云不可等者。既本文自釋。今不注亦得。後文勢展轉不同。今亦略別

【現代漢語翻譯】現代漢語譯本：因此，不是離開色而有所依，所以說即是色（總結解釋）。因此，由於不是離開色，所以說即是色。用義理來總結標明。

以上三門也用佛法來簡別情見完畢。

四空即是色，為什麼呢？凡是真空必定不異於色，這是因為法無我的道理，即是真空的本體。指的是二空所顯現的真如。

不是斷滅的緣故，真如不守自性。以上全部解釋完畢。

因此，空即是色（結論）。

如同空和色這樣，一切法都是如此，思考它。真空既然不異於色，也不異於一切法。如同前面所舉的例子。

第三，空色無礙觀。雖然有空色二字，本意唯獨歸於空。因為色是虛名虛相，沒有絲毫的實體。所以修此觀的人，意在此處。文中舉色為首說空顯現，舉空為首不說色顯現，還說空不隱沒。因此只名為真空觀，不名為真空妄色觀。

意思是色舉整體不異於空，全是盡色的空，所以色盡而空顯現；空舉整體不異於色，全是盡空的色，所以空即是色而空不隱沒。色空的文句，各有兩句。都先標明無礙的所以然，下面闡述無礙的相狀。意思是如果色是實色，就會障礙空；空是斷空，就會障礙色。現在既然色是幻色，所以不妨礙空；空是真空，所以不妨礙色。有的版本說，『色不盡而空現』，也說得通。然而不如沒有。

因此，菩薩看色沒有不見空的，觀空沒有不是見色的，沒有障礙，沒有阻礙，成為一體之法，思考它就可以明白。

第四，泯絕無寄觀。分為兩部分。首先解釋此觀，然後總辨四門。初中又分二，先是正泯絕，后是征釋所以。初中文句『不可等者』，既然本文自己解釋，現在不註釋也可以。後面的文勢輾轉不同，現在也略作分別。

【English Translation】 English version: Therefore, it is not that there is something to rely on apart from form, hence it is said that it is form (concluding explanation). Therefore, because it is not apart from form, it is said to be form. Concluding and marking with meaning.

The above three doors also use the Dharma to distinguish emotional views, completed.

The four emptinesses are form, why? Because all true emptiness must not be different from form, because this is the principle of Dharma without self, which is the substance of true emptiness. It refers to the Suchness (Tathata) manifested by the two emptinesses.

Not because of annihilation, Suchness does not adhere to its own nature. All the above explanations are completed.

Therefore, emptiness is form (conclusion).

Just as with emptiness and form, all dharmas are like this, contemplate it. Since true emptiness is not different from form, it is also not different from all dharmas. Just like the previous examples.

Third, the unobstructed contemplation of emptiness and form. Although there are the two words 'emptiness' and 'form', the original intention solely returns to emptiness. Because form is a false name and false appearance, without the slightest substance. Therefore, those who cultivate this contemplation, their intention is here. In the text, form is mentioned first, saying that emptiness appears; emptiness is mentioned first, not saying that form appears, and also saying that emptiness is not hidden. Therefore, it is only named the contemplation of true emptiness, not named the contemplation of true emptiness and illusory form.

It means that form, in its entirety, is not different from emptiness, it is entirely the emptiness of exhausting form, therefore form is exhausted and emptiness appears; emptiness, in its entirety, is not different from form, it is entirely the form of exhausting emptiness, therefore emptiness is form and emptiness is not hidden. The sentences about emptiness and form each have two sentences. They all first mark the reason for being unobstructed, and then explain the appearance of being unobstructed. It means that if form is real form, it will obstruct emptiness; if emptiness is annihilated emptiness, it will obstruct form. Now that form is illusory form, it does not obstruct emptiness; emptiness is true emptiness, so it does not obstruct form. Some versions say, 'Form is not exhausted and emptiness appears', which also makes sense. However, it is not as good as not having it.

Therefore, when a Bodhisattva looks at form, there is no form that he does not see as emptiness; when contemplating emptiness, there is no contemplation that is not seeing form, without obstruction, without hindrance, becoming a single taste of Dharma, contemplate it and you can understand.

Fourth, the contemplation of complete extinction without reliance. Divided into two parts. First, explain this contemplation, then generally distinguish the four doors. The first part is further divided into two, first is the correct extinction, then is the inquiry and explanation of the reason. The sentence 'those that cannot be equal' in the first part, since the text itself explains it, there is no need to annotate it now. The subsequent textual momentum is different, so now also make a slight distinction.

配釋于文下。

謂此所觀真空不可言即色　空若即色者。聖應同凡見妄色。凡應同聖見真空又應無二諦。

不即色　若不即者。見色外空。無由成於聖智。又應凡聖永別。聖不從凡得故。上二句。拂前第二觀也。

亦不可言即空　色若即空者。凡迷見色。應同聖智見空。又亦失於二諦。

不即空　若不即空者。凡夫見色應不迷。又凡夫所見色。長隔真空。應永不成聖。上二句拂前初觀也。

一切法皆不可　拂上結例。上云如色空既爾。一切法亦然。是也。

不可亦不可　見彼等皆不可。亦同分別。

此語亦不受　受即是念。

迥絕無寄　般若現前。

非言所及　言語道斷。

非解所到　心行處滅故不可智知故。

是謂行境　有二境。一是行之境。今心與境冥。冥心遺智。方詣茲境。明唯行能到。非解境故。二者如是冥合。即是真行。行即是境。行分齊故。

何以故以生心動念即乖法體失正念故　第二徴而釋也。真空理性。本自如然。但以迷之。動念執相。故須推破簡情顯理。今情忘智泯。但是本真。何存新生之解數。若有解數。即為動念。動念生心。故失正念。正念者。無念而知。若總無知何名正念。此下總辨四門。

又於前四句

中初二句八門皆簡情　各前三句。

顯解　各當末句。

第三句一門解終趣行第四句一門正成行體　已上正分解行也。此下反顯相須。如目足更資也。又初句會色歸空。無增益謗。二明空即色。無損減謗。三空色無礙。不是雙非。無戲論謗。四泯絕無寄。不是亦空亦色。無相違謗。四謗既無。百非斯絕。已當八部般若。無相大乘之極致也。況后二觀展轉深玄。又初句當色即是空。次句當空即是色。第三當色不異空空不異色。第四即當不生不滅。乃至無智亦無得也。又乍觀文相。似當初句空觀觀真諦。次句假觀觀俗諦。三四二句中道觀觀第一義諦。三即雙照明中四即雙遮明中。細詳觀文所宗。即不然也。以雖有空色等言。但為成於真空觀也。名題昭然若此。即空假真俗三觀三諦已備。次理事無礙。復是何觀。故知不然。次下反顯行解相資云。

若不洞明前解無以躡成此行　由前成此。

若不解此行法絕於前解無以成其正解　絕解為真解也。由此成前。

若守解不捨無以入茲正行　舍解成行。

是故行由解成行起解絕。

理事無礙觀

理事無礙(所觀)觀(能觀)第二　前雖說色。是簡情計以成真空。空色無礙泯絕無寄。方為真如之理。未顯真如妙用。故唯是真空觀門

。未為理事無礙。今諸事與理炳然雙融。故得此觀名也。文三。謂一標二釋三結勸也。

但理事　對對理在上者。是所依本故。

镕　镕冶也。謂初鎖義。

融　融和也。謂相成義。以理镕事。事與理而融和也。即初二門。二門互融。故互遍也。

存(九十)亡(七八)逆(五六)順(三四)通有十門　標也具此等十。方名理事無礙。觀之於心即名能觀。觀事當俗。觀理當真。令觀無礙。成中道第一義觀。自然悲智相導。成無住行。已當大乘同教之極致。故下第三觀是別教一乘迥異諸教。上釋所標訖。次下別釋十門者。有五對。一相遍。二相成。三相害。四相即。五相非。初對中四。一正釋。二嘆深。三喻指。四問答。初中文二也。

一理遍於事門

謂能遍之理性無分限　性空真理。一相無相故。

所遍之事分位差別　染凈心境。互為緣起。起滅時分。此彼相貌。不可具陳。

一一事中理皆全遍　不全即是可分。

非是分遍　經云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。二句即全遍。末句即不可分也。

何以故彼真理不可分故　釋全遍所以也。

是故一一纖塵皆攝無邊真理無不圓足。

二事遍於理門

【現代漢語翻譯】現代漢語譯本：因為沒有達到理事無礙的境界。現在各種事相與真理明顯地相互融合。因此，這種觀法才得名。分為三個部分：一、標示；二、解釋；三、總結勸勉。

『但理事』：針對那些認為理高於事的人。理是所依賴的根本。

『镕』（róng）：熔化，冶煉。指最初的鎖閉之義。

『融』（róng）：融合，調和。指相互成就之義。用理來熔化事，事與理相互融合調和。這就是最初的兩扇門。兩扇門相互融合，因此相互遍及。

『存(九十)亡(七八)逆(五六)順(三四)通有十門』：這是標示。具備這十種，才能稱為理事無礙。在心中觀照，就稱為能觀。觀事相當於俗諦，觀理相當於真諦。使觀照沒有障礙，成就中道第一義觀。自然悲與智相互引導，成就無住行。已經達到了大乘同教的極致。因此，下面的第三觀是別教一乘，與各種其他教法迥然不同。上面解釋了所標示的內容。接下來分別解釋這十門，分為五對：一、相遍；二、相成；三、相害；四、相即；五、相非。第一對中包含四個方面：一、正式解釋；二、讚歎其深奧；三、用比喻指明；四、問答。首先是正式解釋，又分為兩個部分。

一、理遍於事門

所謂能遍及的理性沒有界限：性空的真理，一相無相的緣故。

所遍及的事相分位差別：染污與清凈的心境，互為緣起。生起與滅亡的時分，此與彼的相貌，無法全部陳述。

一一事相中，理都完全遍及：不完全遍及就是可以分割。

不是分割的遍及：經中說：『法性遍在一切處，一切眾生及國土。三世悉在無有餘，亦無形相而可得。』前兩句就是完全遍及，最後一句就是不可分割。

為什麼呢？因為那真理不可分割的緣故：解釋完全遍及的原因。

因此，每一粒微塵都攝取無邊的真理，沒有不圓滿具足的。

二、事遍於理門

【English Translation】 English version: It is because one has not yet attained the state of unobstructed interpenetration between principle (li) and phenomena (shi). Now, all phenomena and principle are manifestly and mutually fused. Therefore, this contemplation is so named. It is divided into three parts: 1. Statement; 2. Explanation; 3. Conclusion and exhortation.

'But principle and phenomena': This is directed at those who consider principle to be superior to phenomena. Principle is the fundamental basis upon which one relies.

'Rong': Melting, smelting. It refers to the initial meaning of being locked or confined.

'Rong': Fusion, harmony. It refers to the meaning of mutual accomplishment. Using principle to melt phenomena, phenomena and principle fuse and harmonize. This is the initial two gates. The two gates mutually fuse, therefore they mutually pervade.

'Existence (90), Non-existence (78), Adverse (56), Favorable (34), Penetration with ten gates': This is the statement. Only by possessing these ten aspects can it be called unobstructed interpenetration between principle and phenomena. Contemplating it in the mind is called the ability to contemplate. Contemplating phenomena corresponds to the conventional truth (samvrti), contemplating principle corresponds to the ultimate truth (paramartha). Making contemplation unobstructed, one achieves the Middle Way First Principle Contemplation. Naturally, compassion and wisdom guide each other, achieving the practice of non-abiding. This has already reached the extreme of the shared teachings of the Mahayana. Therefore, the third contemplation below is the unique teaching of the One Vehicle, distinct from all other teachings. The above explains what was stated. Next, the ten gates are explained separately, divided into five pairs: 1. Mutual pervasion; 2. Mutual accomplishment; 3. Mutual harm; 4. Mutual identity; 5. Mutual non-identity. The first pair contains four aspects: 1. Formal explanation; 2. Praising its profundity; 3. Using metaphors to point it out; 4. Questions and answers. First is the formal explanation, which is further divided into two parts.

Principle Pervades Phenomena Gate

That which is called the principle of pervasion has no limits: the empty nature of true principle, because it is one aspect and without aspects.

The phenomena that are pervaded have differentiations in their positions: defiled and pure states of mind, mutually arising as conditions. The times of arising and ceasing, the appearances of this and that, cannot be fully stated.

In each and every phenomenon, principle is fully pervasive: if it is not fully pervasive, then it is divisible.

It is not a divided pervasion: The sutra says, 'The Dharma-nature pervades all places, all sentient beings and lands. The three times are all contained without remainder, and it has no form or appearance that can be obtained.' The first two lines are full pervasion, and the last line is indivisible.

Why is this so? Because that true principle is indivisible: explaining the reason for full pervasion.

Therefore, each and every tiny dust mote contains boundless true principle, without anything not being perfectly complete.

Phenomena Pervades Principle Gate

謂能遍之事是有分限所遍之理要無分限此有分之事于無分之理全同非分同　以全同名遍。

何以故以事無體還如理故　非如浮雲遍空是故一塵不壞而遍法界也。如一塵一切法亦然思之　上正釋二門竟。此下結以嘆深。

此全遍門超情離見　一塵既無涯分。何有法之當情。即不可以識識也。真理全在塵中。何五眼而可睹。即不可以智知也。有本云難見。似明容有可見之分。然不及離字。

非世喻能況　經云。三界有無一切法。不能與此為譬喻。此因結嘆。便簡后喻。亦不得以世俗情所見矣。世人焉見全一大海在一波中耶。上釋結嘆竟。此下喻指文三。一喻大小無礙。二喻一異無礙。三喻諸法各各全遍。此但以海波指理事之位。以分義相非全喻法。

如全一大海在一波中而海非小　海無二故俱鹹溼故。

如一小波匝于大海　即同海故。

而波非大　不壞相故此以喻上理事相遍竟。

同時全遍於諸波而海非異俱時各匝于大海而波非一　非一異者。下自問答明示。

又大海全遍一波時不妨舉體全遍諸波一波全匝大海時諸波亦各全匝互不相礙思之　思之者。將此合於理事也。但以大海字為真理字。以波字為事字讀之。即見義分齊也。故下文不合之。上釋第三喻指竟。此下

【現代漢語翻譯】現代漢語譯本：所謂『能遍之事是有分限的』，是指所遍之理必然是無分限的。這有分限的事，對於無分限的理，是完全相同而不是部分相同，以完全相同來稱之為『遍』。

為什麼這樣說呢？因為事沒有自體，還原本如理一樣。不像浮雲遍佈天空。所以一微塵不壞而能遍法界。如同一微塵，一切法也是這樣，仔細思考。以上正確解釋了二門，下面總結並讚歎其深奧。

這『全遍門』超越了情識和見解。一微塵既然沒有邊際，哪裡還有什麼法可以符合情識？因此不可以用意識來認識它。真理完全在微塵之中，哪裡是五眼可以看見的？因此不可以用智慧來了解它。有的版本寫的是『難見』，好像說明容許有可以看見的部分，但是不如『離』字表達的更徹底。

不是世間的比喻可以相比的。經中說：『三界有無的一切法，不能與此作為譬喻。』這是因為總結讚歎，就排除了後面的比喻。也不可以用世俗情識所見到的來理解。世人怎麼能看見整個大海在一朵浪花中呢？以上解釋總結讚歎完畢。下面用比喻來指明，分為三點：一、比喻大小沒有妨礙；二、比喻一異沒有妨礙；三、比喻諸法各自完全遍佈。這裡只是用海和波來指代理事的地位，因為部分意義不完全符合比喻的法則。

如同整個大海在一朵浪花中，而海並沒有變小。因為海沒有兩個，都是鹹溼的。

如同一朵小浪花周匝于大海，就等同於大海。

而浪花並沒有變大，因為沒有破壞其本來的相狀。這是用比喻來說明理事相互遍佈的情況。

同時完全遍佈于各個浪花，而海並沒有不同；同時各自周匝于大海，而浪花並沒有單一。不是單一也不是不同，下面用問答來明確說明。

又，大海完全遍佈於一朵浪花時，不妨礙它整個本體完全遍佈于各個浪花；一朵浪花完全周匝于大海時，各個浪花也各自完全周匝，互相不妨礙，仔細思考。仔細思考，是將這個比喻與理事結合起來。只要把『大海』二字當作『真理』二字，把『波』字當作『事』字來讀，就能明白其中的意義和界限了。所以下文不再結合說明。以上解釋第三個比喻指明完畢。下面

【English Translation】 English version: The so-called 'that which pervasively encompasses is limited in its extent' refers to the principle that is pervasively encompassed must necessarily be unlimited. This limited thing, in relation to the unlimited principle, is entirely the same, not partially the same; it is called 'pervasive' because of its complete sameness.

Why is this so? Because things have no inherent substance and ultimately revert to being like the principle. It is not like floating clouds pervading the sky. Therefore, a single dust mote, without being destroyed, can pervade the entire Dharma Realm (Dharmadhatu). Just as with a single dust mote, all dharmas (phenomena) are the same; contemplate this carefully. The above is a correct explanation of the two gates; below is a conclusion and praise of its profundity.

This 'gate of complete pervasion' transcends emotions and views. Since a single dust mote is without boundaries, what dharma could possibly accord with emotions? Therefore, it cannot be known by consciousness. The truth is entirely within the dust mote; how could the five eyes perceive it? Therefore, it cannot be known by wisdom. Some versions say 'difficult to see,' seemingly implying that there might be a part that can be seen, but it is not as thorough as the word 'apart' (from emotions and views).

It cannot be compared to worldly analogies. The sutra says: 'All dharmas, whether existent or nonexistent, in the three realms (Trailokya), cannot be used as a metaphor for this.' This is because the conclusion praises and thus excludes later analogies. Nor can it be understood by what is seen through worldly emotions. How can worldly people see the entire ocean in a single wave? The above explanation concludes with praise. Below, metaphors are used to point out three aspects: first, the metaphor of size without obstruction; second, the metaphor of oneness and difference without obstruction; third, the metaphor of all dharmas each being completely pervasive. Here, the sea and wave are only used to represent the positions of principle (Li) and phenomena (Shi), because the partial meaning does not fully conform to the rules of metaphor.

It is like the entire ocean being in a single wave, yet the ocean does not become smaller. Because there is only one ocean, and all is salty.

It is like a small wave encircling the entire ocean, thus being the same as the ocean.

Yet the wave does not become larger, because it does not destroy its original form. This uses a metaphor to explain the mutual pervasion of principle and phenomena.

At the same time, it completely pervades all waves, yet the ocean is not different; at the same time, each wave encircles the entire ocean, yet the waves are not singular. As for not being singular or different, the following uses questions and answers to clearly explain.

Furthermore, when the entire ocean completely pervades a single wave, it does not hinder its entire essence from completely pervading all waves; when a single wave completely encircles the ocean, each wave also completely encircles it, without obstructing each other; contemplate this carefully. 'Contemplate this carefully' means to combine this metaphor with principle and phenomena. Just read the word 'ocean' as the word 'truth,' and the word 'wave' as the word 'phenomenon,' and you will understand the meaning and boundaries. Therefore, the following text does not combine them. The above explanation concludes the third metaphor.

第四問答細釋也。有兩重問答。一對喻中初兩節所喻為問答。二對后一節所喻為問答。初云。

問理既全遍一塵何故非小　以遍難小。

既不同塵而小何得說為全體遍一塵　以小難遍。上皆約理望事難也。

一塵全匝于理性何故非大　以遍難大。

若不同理而廣大何得全遍於理性　以大難遍。上皆約事望理難也。

既成矛盾　矛镩也。即槍戈之類。盾干也。排也。昔人雙賣。二事各嘆其勝。嘆盾云。矛刺不入。嘆矛即云。能穿十重之盾。智者語云。我買汝矛還刺汝盾。入與不入。即無辭矣。

義極相違　問以大小。意兼一。異答以一異。兼之大小。

答曰理事相望各非一異故令全收而不壞本位先理望事有其四句　初二句正明遍塵非小之相。

一真理與事非異故　因也。

真理全體在一事中　宗也。上全遍下非小。

二真理與事非一故。真理體性恒無邊際　上定義宗。下正答難。

三以非一即非異故　因也。

無邊理性。全在一塵　宗也。

四以非異即非一故一塵理性無有分限　宗因例上。以非一非異為因。答理全遍塵而非小之宗矣。

次事望理亦有四句一事法與理非異故全匝于理性。

二事法與理非一故不壞於一塵　

【現代漢語翻譯】現代漢語譯本：第四個問答的詳細解釋。這裡有兩重問答。第一重問答是針對比喻中最初兩節所比喻的內容而提出的。第二重問答是針對后一節所比喻的內容而提出的。首先說：

『既然道理已經完全周遍於一粒微塵，為什麼說它不是小的呢？』——這是用周遍來質疑微小。

『既然它與微塵不同，而且是小的，又怎麼能說是全體周遍於一粒微塵呢？』——這是用微小來質疑周遍。以上都是從道理的角度來觀察事物而提出的疑問。

『一粒微塵完全包含著理性，為什麼說它不是大的呢？』——這是用周遍來質疑宏大。

『如果它與理性不同，而且是廣大的，又怎麼能完全周遍于理性呢？』——這是用宏大來質疑周遍。以上都是從事物的角度來觀察道理而提出的疑問。

『既然已經形成了矛盾』——矛盾，矛是一種镩，就像槍戈之類的武器。盾是一種盾牌，用來抵擋。過去有人同時賣矛和盾，各自誇耀自己的產品。誇耀盾時說：『任何矛都刺不進去。』誇耀矛時則說：『能穿透十層盾牌。』智者說：『我買你的矛來刺你的盾。』這樣一來，能不能刺入就無話可說了。

『意義極其相反』——提問時用大小的概念，意在兼顧一和異。回答時用一和異的概念，兼顧大小。

回答說：『從理和事相互觀望的角度來看，它們既不是完全相同，也不是完全相異，所以能夠全部包容而又不破壞各自的本位。』首先從理的角度來觀察事，有四種說法——最初兩句正是爲了說明周遍于微塵卻不是小的狀態。

『一、真理與事物並非相異，所以』——這是原因。

『真理的全體存在於一件事物之中』——這是結論。上面說的是『全遍』，下面說的是『非小』。

『二、真理與事物並非相同，所以真理的體性永遠沒有邊際』——上面是定義結論，下面是正面回答疑問。

『三、因為非同即非異，所以』——這是原因。

『無限的理性，完全存在於一粒微塵之中』——這是結論。

『四、因為非異即非同，所以一粒微塵的理性沒有分界』——結論和原因與上面類似。以非同非異為原因，回答了道理完全周遍于微塵卻不是小的結論。

其次，從事物的角度來觀察道理，也有四種說法：一、事物法則與道理並非相異，所以完全包含于理性之中。

二、事物法則與道理並非相同，所以不會破壞一粒微塵。

【English Translation】 English version: The fourth question and answer explained in detail. There are two layers of questions and answers here. The first pair of questions and answers is directed at what is symbolized in the first two sections of the metaphor. The second pair of questions and answers is directed at what is symbolized in the last section. First, it says:

'Since the principle is completely pervasive in a single dust mote, why is it said not to be small?' - This uses pervasiveness to question smallness.

'Since it is different from the dust mote and is small, how can it be said to be entirely pervasive in a single dust mote?' - This uses smallness to question pervasiveness. The above are all questions raised from the perspective of principle looking at things.

'A single dust mote completely encompasses the rational nature, why is it said not to be large?' - This uses pervasiveness to question largeness.

'If it is different from the rational nature and is vast, how can it be completely pervasive in the rational nature?' - This uses largeness to question pervasiveness. The above are all questions raised from the perspective of things looking at principle.

'Since a contradiction has been formed' - Contradiction, the 'spear' (矛, máo) is a type of drill, like a spear or lance. The 'shield' (盾, dùn) is a shield used for defense. In the past, someone sold both spears and shields, each boasting about their product. When boasting about the shield, they said: 'No spear can pierce it.' When boasting about the spear, they said: 'It can pierce through ten layers of shields.' A wise person said: 'I will buy your spear to pierce your shield.' In this case, whether it can pierce or not becomes meaningless.

'The meanings are extremely contradictory' - The question uses the concept of size, intending to encompass both oneness and difference. The answer uses the concept of oneness and difference, encompassing both size.

The answer says: 'From the perspective of principle and things observing each other, they are neither completely the same nor completely different, so they can be fully inclusive without destroying their original positions.' First, from the perspective of principle observing things, there are four statements - the first two sentences are precisely to explain the state of being pervasive in a dust mote but not being small.

'One, truth and things are not different, therefore' - This is the cause.

'The entirety of truth exists within a single thing' - This is the conclusion. The above says 'completely pervasive,' the below says 'not small.'

'Two, truth and things are not the same, therefore the nature of truth is eternally without boundaries' - The above defines the conclusion, the below directly answers the question.

'Three, because not the same is not different, therefore' - This is the cause.

'Limitless rational nature, completely exists within a single dust mote' - This is the conclusion.

'Four, because not different is not the same, therefore the rational nature of a single dust mote has no boundaries' - The conclusion and cause are similar to the above. Using not the same and not different as the cause, it answers the conclusion that the principle is completely pervasive in a dust mote but is not small.

Secondly, from the perspective of things observing principle, there are also four statements: One, the law of things is not different from principle, so it is completely contained within the rational nature.

Two, the law of things is not the same as principle, so it does not destroy a single dust mote.

亦上定宗下正答也。

三以非一即非異故一小塵匝于無邊真性。

四以非異即非一故一塵匝無邊理而塵不大思之　宗因例上也。以非一非異為因。答塵全匝理。而不大之宗矣。初問答竟。二對后一節所喻為問答云。

問無邊理性全遍一塵時外諸事處為有理性為無理性　上開兩關。下牒之而難。

若塵外有理則非全體遍一塵若塵外無理則非全遍一切事義甚相違　每以理性字為大海字。以事字為波字讀之為問亦得。

答以一理性融故　標下約理四句。

多事無礙故　標下約事四句。此皆因也。

故得全在內而全在外。無障無礙　宗也。

各有四句。先就理四句。

一以理性全體在一切事中時不礙全體在一塵處是故在外即在內　前問外諸事處理性有無。今答云有也。前問有則非全。今答云全。謂理與多塵非異。故理性全體遍多塵。亦與一塵非異故。不妨還遍此一塵。且約名字而言。如一父對十子。一一全為其父也。

二全體在一塵中時不礙全體在餘事處　前問有無。今答有。父子反上也。

是故在內即在外。

三以無二之性各全在一切中故是故亦在內亦在外　理與內外非異故。同時能遍於內外。

四以無二之性非一切故是故非內非外　理

【現代漢語翻譯】現代漢語譯本亦上定宗下正答也。

三以非一即非異故，一小塵匝于無邊真性。

四以非異即非一故，一塵匝無邊理而塵不大思之。宗因例上也。以非一非異為因。答塵全匝理，而不大之宗矣。初問答竟。二對后一節所喻為問答云。

問：無邊理性全遍一塵時，外諸事處為有理性為無理性？上開兩關，下牒之而難。

若塵外有理，則非全體遍一塵；若塵外無理，則非全遍一切事，義甚相違。每以理性字為大海字，以事字為波字讀之為問亦得。

答：以一理性融故，標下約理四句。

多事無礙故，標下約事四句。此皆因也。

故得全在內而全在外，無障無礙，宗也。

各有四句。先就理四句。

一以理性全體在一切事中時，不礙全體在一塵處，是故在外即在內。前問外諸事處理性有無，今答云有也。前問有則非全，今答云全。謂理與多塵非異，故理性全體遍多塵，亦與一塵非異故，不妨還遍此一塵。且約名字而言，如一父對十子，一一全為其父也。

二全體在一塵中時，不礙全體在餘事處。前問有無，今答有。父子反上也。

是故在內即在外。

三以無二之性各全在一切中故，是故亦在內亦在外。理與內外非異故，同時能遍於內外。

四以無二之性非一切故，是故非內非外。理

【English Translation】 English version This is also the correct answer, with the established principle above and the specific answer below.

Thirdly, because 'not one' implies 'not different,' a single tiny dust particle encompasses the boundless true nature.

Fourthly, because 'not different' implies 'not one,' a single dust particle encompasses the boundless principle, yet the dust particle does not become larger. The principle and reason are the same as above. 'Not one' and 'not different' are the reasons. The conclusion is that the dust particle fully encompasses the principle without becoming larger. The initial question and answer are complete. The second section uses an analogy to form a question and answer:

Question: When the boundless rational nature (Lixing) fully pervades a single dust particle, do the things outside that dust particle possess rational nature or not? The above opens two gates, and the following statement presses the difficulty.

If there is rational nature outside the dust particle, then it is not the entirety pervading the single dust particle; if there is no rational nature outside the dust particle, then it is not the entirety pervading all things, which is a great contradiction. One can also read this question by interpreting 'rational nature' as 'great ocean' and 'things' as 'waves'.

Answer: Because the single rational nature is all-encompassing, the following four statements are made regarding principle.

Because many things are without obstruction, the following four statements are made regarding things. These are all reasons.

Therefore, it can be entirely within and entirely without, without obstruction or hindrance. This is the conclusion.

Each has four statements. First, regarding the four statements on principle:

Firstly, when the entirety of rational nature is within all things, it does not hinder the entirety from being in a single dust particle. Therefore, being outside is the same as being inside. The previous question asked whether the things outside the dust particle possess rational nature or not. The current answer says they do. The previous question said that if it exists, it is not the entirety. The current answer says it is the entirety. This means that the principle is not different from the many dust particles, so the entirety of rational nature pervades the many dust particles. It is also not different from a single dust particle, so it does not hinder it from also pervading this single dust particle. Moreover, speaking in terms of names, it is like one father to ten sons; each son fully possesses the father.

Secondly, when the entirety is in a single dust particle, it does not hinder the entirety from being in other things. The previous question asked whether it exists or not. The current answer says it exists. The father-son relationship is reversed from above.

Therefore, being inside is the same as being outside.

Thirdly, because the nature of non-duality is fully present in everything, it is therefore both inside and outside. Because principle is not different from inside and outside, it can simultaneously pervade both inside and outside.

Fourthly, because the nature of non-duality is not everything, it is therefore neither inside nor outside. Principle

性雖能遍內外。理性恒非是內外。

前三句明與一切法非異此之一句明與一切法非一良為非一非異故內外無礙　前難外事有理則不全遍於一塵。若全遍一塵。則不全遍於外事。今以非一非異。故內外皆全而無礙也。

次就事四句　即前總標多事無礙故也。此就事者。前問所無。海波喻有。今影出之。若問者應云。一塵全遍理時。一切事亦全遍否。若遍則有重重之失。若不遍則多事不如理也。

一一塵全匝于理時不礙一切事法亦全匝是故在內即在外　一遍不礙多遍也。謂一塵與理非異。故云云。

二一切法各匝理性時不礙一塵亦全匝是故在外即在內　多遍不礙一遍也。父子反上。

三以諸法同時各匝故是故全內亦全外無有障礙　諸法同時遍也。謂內外與理非異故。內外同時匝理性也。

四以諸事法各不壞故彼此相望非內非外　一多之相。歷然不壞。則性非一多。故居然非內外也。

思之　問前理望事。以理在一為內。在多為外。今此以何為內外。答亦以一多為內外。但前先舉理此先舉事。故分二門爾故但一重問也。以一多皆即理。故全遍。非有多理。令事各遍。故第四句云。非內外也。

三依理成事門

謂事無別體要因真理而得成立　上宗下因。

以諸

【現代漢語翻譯】現代漢語譯本：『性』（自性，本性）雖然能夠周遍于內外，但『理性』（理體，本體）恒常不是內外。

前三句說明『性』與一切法並非相異，后一句說明『性』與一切法並非同一，正是因為非一非異，所以內外沒有阻礙。前面是假設外在事物有理，就不能完全周遍於一微塵；如果完全周遍於一微塵，就不能完全周遍于外在事物。現在用非一非異的觀點，所以內外都完全周遍而沒有阻礙。

接下來就事相說明四句，即前面總標的多種事相沒有阻礙。這裡就事相來說，是前面所沒有的，用海浪來比喻有。現在顯現出來。如果提問者應該說：一微塵完全周遍于理的時候，一切事相也完全周遍嗎？如果周遍，就會有重重疊疊的過失；如果不周遍，那麼多種事相就不如理了。

一、一微塵完全周匝于『理性』（理體，本體）時，不妨礙一切事法也完全周匝，所以在內即在外——一遍不妨礙多遍。說一微塵與『理』（真如理）並非相異，所以這樣說。

二、一切法各自周匝『理性』（理體，本體）時，不妨礙一微塵也完全周匝，所以在外即在內——多遍不妨礙一遍。與前面父子關係相反。

三、因為諸法同時各自周匝，所以完全在內也完全在外，沒有障礙——諸法同時周遍。說內外與『理』（真如理）並非相異，所以內外同時周匝『理性』（理體，本體）。

四、因為諸事法各自不壞，彼此相望，非內非外——一多之相，歷歷分明而不壞滅，那麼『性』（自性，本性）就不是一多，所以顯然不是內外。

思考：前面從『理』（真如理）的角度看事相，以『理』（真如理）在一為內，在多為外。現在這裡以什麼為內外？回答說，也以一多為內外。但前面先舉『理』（真如理），這裡先舉事相，所以分為兩門。因此只有一重提問。因為一多都即是『理』（真如理），所以完全周遍。沒有多個『理』（真如理），讓事相各自周遍，所以第四句說，非內外。

三、依『理』（真如理）成事門

說事相沒有別的自體，一定要依靠真理才能成立——上面是宗，下面是因。

因為諸...

【English Translation】 English version: Although 『性』 (xìng, nature, essence) can pervade both internally and externally, 『理性』 (lǐxìng, principle, the absolute) is eternally neither internal nor external.

The first three lines explain that 『性』 (xìng) is not different from all dharmas, while the last line explains that 『性』 (xìng) is not the same as all dharmas. It is precisely because of being neither one nor different that there is no obstruction between internal and external. The previous assumption was that if external matters possess principle, they cannot fully pervade a single dust mote; if they fully pervade a single dust mote, they cannot fully pervade external matters. Now, with the view of neither one nor different, both internal and external are fully pervasive without obstruction.

Next, the four lines explain the matter in terms of phenomena, which is the general statement of the unobstructedness of multiple phenomena mentioned earlier. This discussion of phenomena addresses what was not present earlier, using ocean waves as a metaphor for existence. Now it is revealed. If the questioner were to ask: When a single dust mote fully pervades principle, do all phenomena also fully pervade? If they do, there would be the fault of endless repetition; if they do not, then multiple phenomena would not be in accordance with principle.

When a single dust mote fully encompasses 『理性』 (lǐxìng, principle, the absolute), it does not obstruct all phenomena from also fully encompassing it, therefore what is internal is also external—one pervasion does not obstruct multiple pervasions. It is said that a single dust mote is not different from 『理』 (lǐ, principle, the absolute), hence this statement.
When all dharmas each fully encompass 『理性』 (lǐxìng, principle, the absolute), it does not obstruct a single dust mote from also fully encompassing it, therefore what is external is also internal—multiple pervasions do not obstruct one pervasion. This is the reverse of the father-son relationship mentioned earlier.
Because all dharmas simultaneously each fully encompass, therefore what is fully internal is also fully external, without obstruction—all dharmas pervade simultaneously. It is said that internal and external are not different from 『理』 (lǐ, principle, the absolute), therefore internal and external simultaneously encompass 『理性』 (lǐxìng, principle, the absolute).
Because all phenomena each remain intact, looking at each other, they are neither internal nor external—the appearance of one and many is clearly distinct and does not perish, then 『性』 (xìng, nature, essence) is neither one nor many, so it is obviously neither internal nor external.

Consider this: Previously, from the perspective of 『理』 (lǐ, principle, the absolute) looking at phenomena, 『理』 (lǐ) being in one is internal, and being in many is external. Now, what is considered internal and external here? The answer is, it is also based on one and many. However, previously 『理』 (lǐ) was mentioned first, while here phenomena are mentioned first, so they are divided into two approaches. Therefore, there is only one layer of questioning. Because one and many are both identical to 『理』 (lǐ), they are fully pervasive. There are not multiple 『理』 (lǐ) allowing phenomena to each pervade, so the fourth line says, neither internal nor external.

The Gate of Accomplishing Phenomena Based on 『理』 (lǐ, principle, the absolute)

It is said that phenomena have no separate self-nature; they must rely on true principle to be established—the above is the thesis, the below is the reason.

Because all...

緣起　此有二因。

皆無自性故　一也。

由無性理事方成故　二也。真如隨緣故中論云。以有空義故。一切法得成。大品云。若諸法不空。即無道無果。

如波要因於水能成立故。依如來藏得有諸法當知亦爾思之　勝鬘云。依如來藏故有生死。依如來藏故有涅槃。楞伽亦說。如來藏造業受報。起信論云。依如來藏故有生滅心等。問明品云。法性本無生。示現而有生等。

四事能顯理門　如影像表鏡明。識智表本性。起信云。因無明能知名義。為說真覺等。

謂由事攬理故則事虛而理實以事虛故全事中之理挺然露現。猶如波相虛令水體露現當知此中道理亦爾思之　須彌偈云。了知一切法。自性無所有。如是解法性。即見盧舍那。

五以理奪事門　由前門理顯故此奪也。

謂事既攬理遂令事相皆盡唯一真理平等顯現　上宗。下因。

以離真理外無片事可得故如水奪波波無不盡此則水存以壞波令盡　出現品云。設一切眾生於唸唸中悉成正覺。與不成正覺。亦無有異。如化人化心。化成正覺也。

六事能隱理門　由第三成事故即隱理也。

謂真理隨緣成諸事法然此事法既違(亦云匝)于理遂令事顯理不顯也如水成波動顯靜隱經云法身流轉五道名曰眾生故令眾

【現代漢語翻譯】現代漢語譯本緣起：此有二個原因。

一、一切法皆無自性，故為空。（「自性」指事物自身存在的固定不變的性質）

二、因為沒有自性，事和理才能成立。正如《中論》所說：『因為有空性的意義，一切法才能成立。』《大品般若經》說：『如果諸法不空，就沒有道，也沒有果。』

如同波浪的成立依賴於水一樣，依如來藏（Tathagatagarbha，如來所藏的功德）才能有諸法，應當這樣理解。《勝鬘經》說：『依如來藏故有生死，依如來藏故有涅槃。』《楞伽經》也說：『如來藏造業受報。』《起信論》說：『依如來藏故有生滅心等。』《問明品》說：『法性本來沒有生，只是示現而有生等現象。』

四事能顯理門：如同影像顯示鏡子的光明，識智顯示本性。《起信論》說：『因為無明（Avidya，對事物真相的迷惑）才能知名義，所以才說真覺（真實覺悟）等。』

意思是說，由於事相包含著理體，所以事相是虛幻的，而理體是真實的。因為事相是虛幻的，所以整個事相中的理體才能顯露出來。猶如波浪的相狀是虛幻的，才能顯露出水的本體。應當這樣理解其中的道理。《須彌偈》說：『了知一切法，自性無所有，如是解法性，即見盧舍那（Locana，光明遍照）。』

五、以理奪事門：由於前面的門徑已經顯現了理體，所以這裡要用理來奪取事相。

意思是說，事相既然包含著理體，就使得事相全部消失，只有唯一的真理平等地顯現。這是上面的宗，下面的因。

因為離開真理之外，沒有片點的事相可以得到。如同用水來奪取波浪，波浪無不消失，這就像水存在而使波浪消失一樣。《出現品》說：『假設一切眾生在念念之中都成就正覺，與不成正覺也沒有什麼不同，如同化人變化出心，變化成就正覺一樣。』

六、事能隱理門：由於第三種情況的成就，就隱蔽了理體。

意思是說，真理隨著因緣而成就諸事法，然而這些事法既然違背（也稱為『匝』）理體，就使得事相顯現而理體不顯現。如同水形成波浪，波動顯現而靜止隱蔽。《經》中說：『法身（Dharmakaya，佛的法性之身）流轉五道，名稱叫做眾生』，所以使得眾

【English Translation】 English version The arising of conditions: This has two causes.

All dharmas are without self-nature (Svalaksana, the fixed and unchanging nature of things), hence they are empty.
Because there is no self-nature, events and principles can be established. As stated in the Madhyamaka-karika (Treatise on the Middle Way): 'Because there is the meaning of emptiness, all dharmas can be established.' The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'If dharmas are not empty, there is no path and no fruit.'

Just as waves depend on water to be established, so too, relying on the Tathagatagarbha (the womb of the Tathagata, the storehouse of the merits of the Tathagata), there are all dharmas. Understand it this way. The Srimala Sutra says: 'Relying on the Tathagatagarbha, there is birth and death. Relying on the Tathagatagarbha, there is Nirvana.' The Lankavatara Sutra also says: 'The Tathagatagarbha creates karma and receives retribution.' The Awakening of Faith in the Mahayana says: 'Relying on the Tathagatagarbha, there are arising and ceasing minds, etc.' The Questioning of Enlightenment Chapter says: 'The Dharma-nature originally has no birth, but it manifests as having birth, etc.'

The four aspects can reveal the principle: Like an image showing the brightness of a mirror, consciousness and wisdom show the original nature. The Awakening of Faith says: 'Because of ignorance (Avidya, delusion about the true nature of things), one can know names and meanings, so one speaks of true enlightenment (real awakening), etc.'

It means that because phenomena embrace the principle, phenomena are illusory, while the principle is real. Because phenomena are illusory, the principle within the entire phenomenon is revealed. Just as the appearance of waves is illusory, so the substance of water is revealed. Understand the principle in this way. The Mount Sumeru Gatha says: 'Knowing that all dharmas have no self-nature, understanding the Dharma-nature in this way, one sees Locana (the one who illuminates everywhere).'

Using principle to seize phenomena: Because the principle has been revealed by the previous path, here we use principle to seize phenomena.

It means that since phenomena embrace the principle, all phenomena disappear, and only the one true principle is equally revealed. This is the above doctrine, the below cause.

Because apart from the true principle, no fragment of phenomena can be obtained. Just as using water to seize waves, the waves all disappear. This is like the water existing and causing the waves to disappear. The Appearance Chapter says: 'Suppose all sentient beings attain perfect enlightenment in every moment, there is no difference from not attaining perfect enlightenment, just as a transformed person transforms the mind, transforming into perfect enlightenment.'

Phenomena can conceal the principle: Because of the accomplishment of the third situation, the principle is concealed.

It means that the true principle follows conditions to accomplish all phenomena, but since these phenomena contradict (also called '匝') the principle, phenomena are revealed while the principle is not revealed. Just as water forms waves, the waves are revealed while stillness is concealed. The Sutra says: 'The Dharmakaya (the Dharma-nature body of the Buddha) transmigrates through the five paths, and is called sentient beings,' so it causes the

生現時法身不現也　問明品亦云。未曾有一法。得入於法性。

七真理即事門

謂凡是真理必非事外　上宗下因。

以是法無我理故事必依理虛無體故　若但是空。出於事外。則不即事。今以即法為無我理。離事何有理耶。

是故此理舉體皆事方為真理如水即波無動而非濕故即水是波思之。

八事法即理門

謂緣起事法必無自性無自性故舉體即真故說眾生即如不待滅也　凈名云。一切眾生皆如也。又云。一切眾生即寂滅相。不復更滅。

如波動相舉體即水無異相也　前門法身流轉。名曰眾生。此門眾生寂滅。即是法身。法身眾生。義一名異。

九真理非事門

謂即事之理而非是事以真妄異故實非虛故所依非能依故　後門義。應一一反此三對。但文小異爾。

如即波之水非波以動濕異故。

十事法非理門

謂全理之事事恒非理相性異故　前云。真妄虛實。今但有一對。

能依非所依故是故舉體全理而事相宛然。如全水之波非水以動義非濕故　七八于解常一。九十于諦常二。此下結勸也。先結束前義云。

此上十義同一緣起　真空四義。一廢己同他。第三門也。二泯他存己。五也。三自他俱存。九也。四自他俱泯。七也。妙有四

【現代漢語翻譯】現代漢語譯本：『生現時法身不現也』。《明品》也說：『未曾有一法，得入於法性。』

七、真理即事門

意思是說，凡是真理必定不是在事物之外。這是從宗（真理）和因（事物）的角度來說。

因為一切法都是無我的道理，所以事物必定依據于理，因為理是虛無的本體。如果僅僅是空，而脫離了事物，那就不是『即事』。現在以『即法』為無我的道理，離開了事物，哪裡會有理呢？

因此，這個理的整體都是事物，才算是真理，就像水就是波浪，沒有不濕的動盪，所以說『即水是波』，要這樣思考。

八、事法即理門

意思是說，緣起的事法必定沒有自性，因為沒有自性，所以整體就是真理，所以說眾生就是如來，不需要等待滅度。《凈名經》說：『一切眾生皆如也。』又說：『一切眾生即寂滅相，不復更滅。』

就像波動的相，整體就是水，沒有不同的相。前面的『門』說，法身流轉，名為眾生。這個『門』說，眾生寂滅，就是法身。法身和眾生，意義相同，名稱不同。

九、真理非事門

意思是說，『即事』的理，但不是事，因為真和妄不同，實和虛不同，所依和能依不同。後面的意義，應該一一反對此三對，只是文字稍微不同而已。

就像『即波』的水，但不是波，因為動和濕不同。

十、事法非理門

意思是說，全體是理的事，事始終不是理，因為相和性不同。前面說『真妄虛實』，現在只有一對。

能依不是所依，所以整體是理，而事相依然存在。就像全體是水，而波不是水，因為動的意義不是濕。第七和第八『門』在理解上常常是一致的，第九和第十『門』在諦理上常常是二元的。下面是總結和勸勉。先總結前面的意義說：

以上這十個意義，都是同一緣起。真空的四種意義：一是廢除自己而同於他，是第三『門』。二是泯滅他而儲存自己，是第五『門』。三是自己和他都存在，是第九『門』。四是自己和他都泯滅，是第七『門』。妙有的四種意義：

【English Translation】 English version: 『When the Dharmakāya (Dharmakaya, the body of the Dharma, the ultimate reality) manifests, it does not manifest in the present moment.』 The 『Clarity Chapter』 also says: 『There has never been a single dharma (dharma, law, teaching, phenomenon) that can enter into the nature of Dharma (Dharmata, the nature of reality).』

The Gate of Truth Being Identical to Phenomena

This means that all truth must not be outside of phenomena. This is from the perspective of the principle (truth) and the cause (phenomena).

Because all dharmas are the principle of no-self (anatta), phenomena must rely on principle, because principle is the empty essence. If it is only emptiness and is separate from phenomena, then it is not 『identical to phenomena.』 Now, taking 『identical to Dharma』 as the principle of no-self, where would principle be apart from phenomena?

Therefore, the entirety of this principle is phenomena, and only then is it truth, just as water is waves, and there is no movement that is not wet. Therefore, think of 『water being waves』 in this way.

The Gate of Phenomena Being Identical to Principle

This means that the arising phenomena of dependent origination (pratītyasamutpāda) must have no self-nature (svabhava). Because they have no self-nature, their entirety is identical to truth. Therefore, it is said that sentient beings are thus come (Tathagata), without waiting for extinction. The 『Vimalakirti Sutra』 says: 『All sentient beings are thus come.』 It also says: 『All sentient beings are the aspect of stillness and extinction, and will not be extinguished again.』

Just as the aspect of waves is entirely water, with no different aspect. The previous 『gate』 said that the Dharmakāya flows and transforms, and is called sentient beings. This 『gate』 says that the stillness and extinction of sentient beings is the Dharmakāya. Dharmakāya and sentient beings have the same meaning but different names.

The Gate of Truth Not Being Identical to Phenomena

This means that the principle that is 『identical to phenomena』 is not phenomena, because truth and delusion are different, reality and illusion are different, and that which is relied upon and that which can rely are different. The meaning of the following should be the opposite of these three pairs, but the wording is slightly different.

Just as the water that is 『identical to waves』 is not waves, because movement and wetness are different.

The Gate of Phenomena Not Being Identical to Principle

This means that the phenomena that are entirely principle are always not principle, because aspect and nature are different. The previous said 『truth, delusion, reality, illusion,』 but now there is only one pair.

That which can rely is not that which is relied upon. Therefore, the entirety is principle, but the aspect of phenomena is still distinct. Just as the entirety is water, but the wave is not water, because the meaning of movement is not wetness. The seventh and eighth 『gates』 are often the same in understanding, and the ninth and tenth 『gates』 are often dualistic in truth. The following is a conclusion and exhortation. First, summarize the previous meaning by saying:

The above ten meanings are all the same dependent origination. The four meanings of true emptiness: first, abolishing oneself and being the same as others, is the third 『gate.』 Second, obliterating others and preserving oneself, is the fifth 『gate.』 Third, oneself and others both exist, is the ninth 『gate.』 Fourth, oneself and others are both obliterated, is the seventh 『gate.』 The four meanings of wondrous existence:

義。一隱他存己。六也。二顯他自盡。四也。三即十也。四即八也。一二是總故不配之。上結束。下別收十門。

約理望事則有成(三也)有壞(五也)有即(七也)有離(九也)事望于理有顯(四也)有隱(六也)有一(八也)有異(十也)。

逆　五六九十。

順　三四七八。

自在　即成即壞等。

無障無礙　成不礙壞等。

同時頓起　非前後也。又事無體藉緣。可言成壞等。不可言隱顯等。理性本有。可言隱顯等。不可言成壞等。不會初二者。是總相故。余之八門。依此成也。又相遍門無別異相。非如隱現等殊故。此下勸修云。

深思令觀明現是謂理事圓融無礙觀。

周遍含容觀

周遍含容觀第三　事事無礙也。文三。一標。二釋。三結勸。

事如理融　一一事皆如理故融通也。謂若唯約事即彼此相礙。若唯約理。即無可相礙。亦無可遍容。今以事如理融。故有十門無礙。

遍(周遍)攝(含容)無礙　理含萬德。無可同喻。略如虛空二義。謂溥遍含容。

交參　彼此涉入。

自在　同時互為能所。

略辨十門　一為法義體用之本。二是周遍。三是含容。此三備矣。四釋二也。五釋三也。六七皆收四五也。八九融攝

【現代漢語翻譯】現代漢語譯本義：一為隱藏他法而存立自身（六）；二為彰顯他法而自身消盡（四）；三即是十；四即是八。一和二是總括，所以不與後文相配。以上是總的結束語。下面分別收錄十門。

從理的角度來看事，則有成就（三）、有壞滅（五）、有即是（七）、有相離（九）。從事的角度來看理，則有顯現（四）、有隱藏（六）、有一體（八）、有差異（十）。

逆：五、六、九、十。

順：三、四、七、八。

自在：即成就即壞滅等。

無障無礙：成就不妨礙壞滅等。

同時頓起：不是有先後順序的。又，事沒有自體，依靠因緣而生，可以說成就、壞滅等，但不能說隱藏、顯現等。理性本來就存在，可以說隱藏、顯現等，但不能說成就、壞滅等。不理解最初的一和二，是因為它們是總相的緣故。其餘的八門，都是依此而成立的。又，相遍門沒有特別的差異之相，不像隱藏、顯現等有差別。下面勸修說：

『深刻思考，使觀照明晰顯現，這就是所謂的理事圓融無礙觀。』

周遍含容觀

周遍含容觀第三：事事無礙。分為三個部分：一、標示；二、解釋；三、總結勸勉。

事如理融：一一事都如理，所以能夠融通。如果僅僅從事的角度來看，就會彼此障礙；如果僅僅從理的角度來看，就沒有什麼可以障礙，也沒有什麼可以周遍含容。現在因為事如理融，所以有十門無礙。

遍（周遍）、攝（含容）無礙：理包含萬德，沒有什麼可以比喻，略微用虛空的兩種含義來比喻，即溥遍含容。

交參：彼此相互涉入。

自在：同時互相作為能和所。

簡略辨析十門：一是爲了法義體用的根本；二是周遍；三是含容。這三者就完備了。四是解釋二；五是解釋三；六和七都收攝了四和五；八和九融攝。

【English Translation】 English version 義 (yì, meaning): One is that it hides other dharmas while preserving itself (six); two is that it manifests other dharmas while its own self is exhausted (four); three is equivalent to ten; four is equivalent to eight. One and two are generalities, so they are not matched with the following. The above is a general conclusion. The following separately collects the ten gates.

Viewing phenomena from the perspective of principle, there is accomplishment (three), destruction (five), identity (seven), and separation (nine). Viewing principle from the perspective of phenomena, there is manifestation (four), concealment (six), oneness (eight), and difference (ten).

Reverse: Five, six, nine, ten.

Forward: Three, four, seven, eight.

自在 (zìzài, unconstrained): That is, accomplishment is destruction, etc.

無障無礙 (wú zhàng wú ài, without obstruction or hindrance): Accomplishment does not hinder destruction, etc.

同時頓起 (tóngshí dùn qǐ, simultaneous arising): Not in a sequential order. Furthermore, phenomena have no inherent substance, relying on conditions to arise, so one can speak of accomplishment, destruction, etc., but cannot speak of concealment, manifestation, etc. The nature of principle inherently exists, so one can speak of concealment, manifestation, etc., but cannot speak of accomplishment, destruction, etc. Not understanding the initial one and two is because they are general characteristics. The remaining eight gates are established based on this. Moreover, the aspect of universal pervasion has no distinct differences, unlike concealment, manifestation, etc., which have distinctions. The following exhorts cultivation, saying:

'Deeply contemplate, making the observation clear and manifest, this is what is called the unobstructed observation of the perfect fusion of principle and phenomena.'

周遍含容觀 (zhōubiàn hánróng guān, Observation of Universal Pervasion and Containment)

The third Observation of Universal Pervasion and Containment: Phenomena are unobstructed by phenomena. Divided into three parts: one, indication; two, explanation; three, concluding exhortation.

事如理融 (shì rú lǐ róng, Phenomena fuse with principle): Each and every phenomenon is like principle, therefore they can interpenetrate. If viewed solely from the perspective of phenomena, they will obstruct each other; if viewed solely from the perspective of principle, there is nothing to obstruct, nor is there anything to universally contain. Now, because phenomena fuse with principle, there are ten gates of unobstructedness.

遍 (biàn, pervasion) (周遍, zhōubiàn, universal pervasion), 攝 (shè, gathering) (含容, hánróng, containment) unobstructed: Principle contains myriad virtues, there is nothing to compare it to, briefly using the two meanings of emptiness as an analogy, namely, universal pervasion and containment.

交參 (jiāocān, interpenetration): Mutually interpenetrating each other.

自在 (zìzài, unconstrained): Simultaneously acting as both subject and object.

Briefly distinguishing the ten gates: One is for the root of the meaning, essence, substance, and function of the Dharma; two is universal pervasion; three is containment. These three are complete. Four explains two; five explains three; six and seven both encompass four and five; eight and nine fuse and gather.

六七。十收八九也。

一理如事門　由此真理全為事故。如事顯現。如事差別。大小一多。變易乃至無量無盡也。有本標云。理如事現。事如理遍。乍觀釋中。多遍現義。細尋成局闕余義相故。

謂事法既虛相無不盡　不待泯之。

理性真實體無不現　真理即與一切千差萬別之事俱時歷然顯現。如耳目所對境也。亦如芥瓶。亦如真金。為佛菩薩比丘及六道眾生形像之時。與諸像一時顯現。無分毫之隱。亦無分毫不像。今理性亦爾。無分毫隱。亦無分毫不事。不同真空觀。及以理奪事門中。唯是理現也。故次云。

此則事無別事即全理為事　上釋也。下以人證云。

是故菩薩雖復看事即是觀理然說此事為不即理　不壞事故。

二事如理門　一一事。皆如理溥遍廣大。如理徹於三世。如理常住本然。

謂諸事法與理非異　先出遍之所由由前門理如事故即。事不異理。故遍此與前門互相如為一對。又與後門以非一非異互望。能遍能含為一對。

故事隨理而圓遍　總標宗也。下別示遍相遂令一塵溥遍法界法界全體遍諸法時此一微塵亦如理性全在一切法中　且指一事為例釋之。

如一微塵一切事法亦爾　例諸佛菩薩緣覺聲聞。及六道眾生一一皆爾。

三事含理事

【現代漢語翻譯】現代漢語譯本：六七相加等於十三，十減去八九也等於十三。

一、理如事門：由此可見，真理完全是爲了事物而存在。事物由此顯現，事物由此產生差別，包括大小、一多、變化，乃至無量無盡。有版本標題寫道：『理如事現，事如理遍。』乍一看解釋中，多是『遍』和『現』的含義，仔細探究，發現成就格局缺少其餘的含義。

所謂事法既然是虛幻的，那麼它的相貌就沒有不窮盡的，不需要等待它消泯。

理性是真實存在的，它的本體沒有不顯現的。真理與一切千差萬別的事物同時歷歷在目地顯現出來，就像耳目所面對的境界一樣。也像芥子和瓶子，也像真金，當它成為佛、菩薩、比丘以及六道眾生的形象時，與各種形象同時顯現，沒有絲毫的隱藏，也沒有絲毫的不像。現在的理性也是這樣，沒有絲毫的隱藏，也沒有絲毫的不像事物。這不同於真空觀，以及用理來取代事物的法門，那些法門中只有理顯現。所以接下來講到：

這樣，事物就沒有獨立的事物，而是完全以理作為事物。這是上面的解釋。下面用人的證悟來說明：

因此，菩薩雖然看事物就是觀理，但仍然說這件事物不是理本身，因為沒有破壞事物的存在。

二、事如理門：每一件事物，都像理一樣普遍廣大，像理一樣貫穿三世，像理一樣恒常存在。

所謂諸事法與理並非不同。首先說明普遍的原因，由於前面的『理如事』，所以事物不異於理，因此普遍。這與前面的『理如事門』相互對應，又與後面的『非一非異』相互對照，能夠普遍包含。

所以事物隨著理而圓滿普遍。這是總的綱領。下面分別展示普遍的相貌，於是讓一粒微塵普遍地存在於法界，法界的全體普遍地存在於各種事物中，這時這一粒微塵也像理性一樣完全存在於一切事物中。這裡先用一件事物為例來解釋。

像一粒微塵一樣，一切事物也是這樣。例如諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的眾生）、緣覺（Pratyekabuddha，靠自己覺悟者）、聲聞（Śrāvaka，聽聞佛法而覺悟者），以及六道眾生，每一個都是這樣。

三、事含理事

【English Translation】 English version: Six plus seven equals thirteen, and ten minus eight and nine also equals thirteen.

I. The Principle as Phenomena Gate: From this, the truth is entirely for the sake of phenomena. Phenomena thus manifest, and phenomena thus produce differences, including size, oneness and multiplicity, change, and even immeasurable and inexhaustible qualities. Some versions title it: 'Principle is like phenomena appearing, phenomena is like principle pervading.' At first glance, the explanation mostly concerns the meanings of 'pervading' and 'appearing.' Upon closer examination, it is found that the achieved structure lacks the remaining meanings.

Since phenomena are illusory, their appearances are inexhaustible, and there is no need to wait for them to vanish.

The nature of principle is real, and its essence is invariably manifest. Truth, along with all the myriad differences of phenomena, simultaneously and clearly appears, just like the realm perceived by the ears and eyes. It is also like the mustard seed and the bottle, or like pure gold, when it takes the form of Buddhas (Buddha, enlightened one), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Bhikshus (Bhikshu, monks), and beings in the six realms, it simultaneously appears with all forms, without the slightest concealment, and without the slightest dissimilarity. The nature of principle is also like this, without the slightest concealment, and without the slightest non-phenomena. This is different from the contemplation of emptiness, and the Dharma gate of using principle to replace phenomena, where only principle appears. Therefore, it is said next:

Thus, phenomena have no separate phenomena, but are entirely principle as phenomena. This is the above explanation. Below, it is illustrated with human realization:

Therefore, although Bodhisattvas see phenomena as observing principle, they still say that this phenomenon is not principle itself, because it does not destroy the existence of phenomena.

II. Phenomena as Principle Gate: Each and every phenomenon is as universally vast as principle, penetrates the three times like principle, and constantly abides like principle.

The so-called phenomena are not different from principle. First, explain the reason for pervasiveness. Due to the preceding 'Principle as Phenomena,' phenomena are not different from principle, therefore they are pervasive. This corresponds to the preceding 'Principle as Phenomena Gate,' and contrasts with the following 'Neither One nor Different,' capable of universally containing.

Therefore, phenomena are perfectly pervasive with principle. This is the general outline. Below, the aspects of pervasiveness are separately shown, thus allowing one dust mote to universally exist in the Dharma Realm, and the entirety of the Dharma Realm to universally exist in all phenomena. At this time, this one dust mote is also like the nature of principle, completely existing in all phenomena. Here, one phenomenon is taken as an example to explain.

Like one dust mote, all phenomena are also like this. For example, all Buddhas (Buddha, enlightened one), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), Śrāvakas (Śrāvaka, disciples who hear the teachings), and beings in the six realms, each and every one is like this.

III. Phenomena Containing Principle and Phenomena

門　文二。一正釋此門。二總融二門。

謂諸事法與理非一故存本一事而能廣容(標宗)如一微塵其相不大而能容攝無邊法界由剎等諸法既不離法界是故俱在一塵中現　指一為例也。由上一事。含于理故。餘一切事。與所含理。體不異故。隨所含理皆於一事中現也。然此亦與理非異。方能含。今但標非一者。約存本一事為能含法故。又以對前門故。

如一塵一切法亦爾(結例)此理事融通非一非異故總有四句　為能含邊。皆具與理非一非異義。由非一故。有體為能含。由非異故。有用方能含也。

一一中一　上一中有下一也。上一是能含。下一是所含。下一是能遍。上一是所遍也。餘三句一一例知。

二一切中一三一中一切四一切中一切各有所由思之　通論四句。皆上為能含。即當所遍。下為能遍。即當所含。若準下一多相望不同。即第二句是遍義。第三句是含義。末句互為含遍。初句皆闕也。但應云攝入。至下當明。

四通局無礙門　釋第二門。二門唯通。今不壞相。有不遍故兼局。

謂諸事法與理非一(故局)即非異故(故通)令此事法不離一處即全遍十方一切塵內由非異即非一故全遍十方而不動一位即遠即近即遍即住無障無礙。

五廣狹無礙門　釋第三門。

【現代漢語翻譯】門　文二。一正釋此門。二總融二門。

謂諸事法與理非一故存本一事而能廣容(標宗)如一微塵(一個極小的粒子)其相不大而能容攝無邊法界(無限的宇宙)由剎等諸法既不離法界是故俱在一塵中現　指一為例也。由上一事。含于理故。餘一切事。與所含理。體不異故。隨所含理皆於一事中現也。然此亦與理非異。方能含。今但標非一者。約存本一事為能含法故。又以對前門故。

如一塵一切法亦爾(結例)此理事融通非一非異故總有四句　為能含邊。皆具與理非一非異義。由非一故。有體為能含。由非異故。有用方能含也。

一一中一　上一中有下一也。上一是能含。下一是所含。下一是能遍。上一是所遍也。餘三句一一例知。

二一切中一三一中一切四一切中一切各有所由思之　通論四句。皆上為能含。即當所遍。下為能遍。即當所含。若準下一多相望不同。即第二句是遍義。第三句是含義。末句互為含遍。初句皆闕也。但應云攝入。至下當明。

四通局無礙門　釋第二門。二門唯通。今不壞相。有不遍故兼局。

謂諸事法與理非一(故局)即非異故(故通)令此事法不離一處即全遍十方一切塵內由非異即非一故全遍十方而不動一位即遠即近即遍即住無障無礙。

五廣狹無礙門　釋第三門。

【English Translation】 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 (微塵) (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 (剎) 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.

謂事與理非一(故狹)即非異故(故廣)不壞一塵而能廣容十方剎海由非異即非一故廣容十方法界而微塵不大是則一塵之事即廣即狹即大即小無障無礙。

六遍容無礙門　六七二門。皆合前四五。兼之二三。以廣容溥遍不相離故。二四唯遍。三五唯容。故今合之。同時具二。但以一多反覆相望。故成六七二門。文中有兩對。初明遍即是容。后明容即是遍。初中雲。

謂此一塵望於一切由溥遍即是廣容　以一望多。故有遍容義。以有彼多可一一遍故。可悉容受故。若多望一。即無此義。以所望唯一。無可言遍言容。但應云攝入。即當後門。

故遍在一切中時即復還攝一切諸法全住自中　謂一遍多時。還攝所遍之多在我一內。若以鏡燈喻者。如四方四維布八鏡。又上下各安一鏡為十。于中安一燈。即十鏡互入。如一鏡遍九鏡時。即容九在一內也。

又由廣容即是溥遍故令此一塵還即遍在自內一切差別法中　但覆上也一容九時。即能遍九。

是故此塵自遍他時即他遍自能容能入同時遍攝無礙思之。

七攝入無礙門

謂彼一切望於一法　反上也。故名義皆殊。亦有兩對。

以入他即是攝他　入即前遍。攝即前容。以多望一無多可遍。故云入也。無多可容。故云攝也。

【現代漢語翻譯】現代漢語譯本所謂事和理並非同一（所以是狹義的），但也不是相異的（所以是廣義的），不損壞一粒微塵，卻能廣大地容納十方剎土和無盡的海洋，這是因為非異即非一的緣故，廣大地容納十方法界，而微塵本身並不變大，這就是說，一粒微塵的事物，既是廣大的，又是狹小的，既是大的，又是小的，沒有障礙，沒有阻礙。

六、遍容無礙門（六七二門）：都是結合了前面的四和五，兼顧了二和三，因為廣容和普遍是不可分離的。二和四隻是遍，三和五隻是容，所以現在結合起來，同時具備兩者。只是用一和多反覆相對照，所以形成了六七二門。文中包含兩對關係，首先闡明遍就是容，然後闡明容就是遍。首先說到：

所謂這一粒微塵相對於一切事物，由於普（溥）遍就是廣大的容納：用一來看待多，所以有遍容的含義。因為有了那許多可以一一普（溥）遍的事物，可以全部容納接受。如果用多來看待一，就沒有這個含義了。因為所看待的只有一個，沒有什麼可以稱為遍，稱為容，只能說是攝入，也就是後面的門。

所以遍在於一切事物之中時，就又反過來將一切諸法全部攝入自身之中：說的是當一普（溥）遍於多時，就將所普（溥）遍的眾多事物攝入我這一之內。如果用鏡子和燈來比喻，就像四方四維佈置八面鏡子，又在上下各安放一面鏡子，總共十面。在中間安放一盞燈，那麼十面鏡子就互相進入。就像一面鏡子普（溥）遍於九面鏡子時，就容納了九面鏡子在自身之內。

又由於廣大的容納就是普（溥）遍，所以使得這一粒微塵又普（溥）遍於自身之內的一切差別法中：只是重複上面的意思，一容納九時，就能普（溥）遍於九。

因此，這粒微塵自己普（溥）遍於其他事物時，就是其他事物普（溥）遍於自己，能容納，能進入，同時普（溥）遍攝取，沒有障礙，仔細思考。

七、攝入無礙門

所謂那一切事物相對於一法：與上面相反。所以名稱和含義都不同。也有兩對關係。

以進入其他事物就是攝取其他事物：進入就是前面的遍，攝取就是前面的容。用多來看待一，沒有多可以普（溥）遍，所以說是進入。沒有多可以容納，所以說是攝取。

【English Translation】 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.

故一切全入一中之時即令彼一還覆在自一切之內同時無礙思之　多入一時。還攝所入之一。在我能入多內。如九鏡入彼一鏡中時。即攝彼一鏡。還在能入九鏡之內。同時互動。故云無礙。

又由攝他即是入他　反上能入為能攝也。

故一法　此是所攝。

全在一切中時　彼多攝之。

還令一切　是能入也。

恒在一內　一是所入。

同時無礙思之　謂九各攝一。在己中時。九即同入彼一鏡內也。

八交涉無礙門　六七二門。約一多互望。能所義別。故有遍容攝入之殊。今此多能攝一入一。即此一亦能攝多入多。即能即所。即攝即入。即一即多。一切一時溥收無礙。故云交涉。謂交相關涉也。

謂一法望一切有攝有入通有四句　雖似八句。二二合故。問既總上二門。何得但云攝入不言遍容。答前約一多相望義別。故分二門名殊。今同時互即。故遍即是入。容即是攝。若更開遍容四句。即文義成重。若句句云攝容一切。遍入一切等。即文句繁雜。故但云攝入。即是遍容也。問若一多相即。何得此還標云一望一切。後門云一切望一。答雖且舉一為首。而亦同時回互。故釋中初句一望一切雲攝入。次句一切望一云攝入。三即一望一。四即一切望一切。文昭然也。二門且

【現代漢語翻譯】現代漢語譯本因此，當一切完全融入於一中時，就令那一還復存在於自身的一切之內，同時無礙地思量它——多融入於一時，還要收攝所融入的那個一，在我能融入的多之內。如同九面鏡子融入於一面鏡子中時，就收攝那一面鏡子，還存在於能融入的九面鏡子之內，同時互相互動，所以說無礙。

又因為攝取他者就是進入他者，反過來，能入就是能攝。

所以，一法（這是所攝）。

完全在一切中時（彼多攝之）。

還令一切（是能入）。

恒在一內（一是所入）。

同時無礙地思量它——意思是九個各自攝取一個，在自己之中時，九個就一同進入那一面鏡子內。

八、交涉無礙門——第六和第七兩個門，是就一和多互相觀望，能和所的意義有區別，所以有遍容和攝入的差別。現在這多能攝一入一，即這一個也能攝多入多，即能即所，即攝即入，即一即多，一切一時全部收納而無礙，所以說交涉，意思是互相交相關涉。

說一法觀望一切，有攝有入，總共有四句——雖然看似八句，但兩兩合併。問：既然總括了前面兩個門，為什麼只說攝入而不說遍容？答：前面是就一和多互相觀望，意義有區別，所以分為兩個門，名稱不同。現在是同時互相即是，所以遍就是入，容就是攝。如果再展開遍容四句，那麼文義就重複了。如果句句都說攝容一切，遍入一切等，那麼文句就繁雜了。所以只說攝入，就是遍容。問：如果一和多互相即是，為什麼這裡還標明說一觀望一切，後面的門說一切觀望一？答：雖然暫且舉一為首，但也同時回互。所以在解釋中，第一句一觀望一切說攝入，第二句一切觀望一說攝入，第三句即一觀望一，第四句即一切觀望一切，文義很明顯。這兩個門暫且這樣。

【English Translation】 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.

相對。各舉一例。其實一一回互自具。故第十門總之名溥融也。然二門義不重者。至後門當示。

謂一攝　如舉東鏡為能攝也。同時即為能入及所攝。是下一入字也。此能入即彼所攝。此能攝即彼所入。彼謂一切也。故上釋云。即能即所。即攝即入。即一即多矣。

一切　如舉九鏡為所攝也。同時即為所入及能攝。便是后舉一切字。一一例上反之。

一入　則上能攝之一。同時便為此能入及所攝也。

一切　即上所攝。同時便為此所入及能攝也。故以兩句為一句。據此句。以一望多。只合云遍容。不合云攝入。今由此門一一反覆相即故。回互無礙也。

一切攝一　正是上一入一切也。

一切入一　正是上一攝一切也。文勢一一反上釋之。

一攝一一入一　如東鏡攝彼西鏡入我東鏡中時。即我東鏡便入彼西鏡中去。

一切攝一切一切入一切　圓滿常如此句。但以言不頓彰。故假前三句。三句皆遍也。

同時交參無礙　同時具如上釋。

九相在無礙門　我攝余法在他法中。他又攝余法在我法中。此彼互在。故云相在也。

謂一切望一　以一切在初者。反於第八。其實亦一望一切。乃至四句。

亦有入有攝亦有四句　此與前句不同。前但此彼同

【現代漢語翻譯】現代漢語譯本相對。各舉一例。其實一一回互自具。故第十門總之名溥融也。然二門義不重者。至後門當示。

謂一攝：如舉東鏡為能攝也。同時即為能入及所攝。是下一『入』字也。此能入即彼所攝。此能攝即彼所入。彼謂一切也。故上釋云：『即能即所，即攝即入，即一即多矣。』

一切：如舉九鏡為所攝也。同時即為所入及能攝。便是后舉『一切』字。一一例上反之。

一入：則上能攝之一。同時便為此能入及所攝也。

一切：即上所攝。同時便為此所入及能攝也。故以兩句為一句。據此句，以一望多，只合云遍容，不合云攝入。今由此門一一反覆相即故，回互無礙也。

一切攝一：正是上一入一切也。

一切入一：正是上一攝一切也。文勢一一反上釋之。

一攝一一入一：如東鏡攝彼西鏡入我東鏡中時，即我東鏡便入彼西鏡中去。

一切攝一切一切入一切：圓滿常如此句。但以言不頓彰，故假前三句。三句皆遍也。

同時交參無礙：同時具如上釋。

九相在無礙門：我攝余法在他法中。他又攝余法在我法中。此彼互在。故云相在也。

謂一切望一：以一切在初者，反於第八。其實亦一望一切。乃至四句。

亦有入有攝亦有四句：此與前句不同。前但此彼同

【English Translation】 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.

時攝入。今則欲入彼時。必別攝余法。帶之將入彼中。發起重重無盡之勢也。

攝一入一　上一是所攝。下一是所入。二皆是所。則顯上必別有能攝之法為主。本文恐句中雜鬧難會。故略之也。餘三句亦然。且此句者。應云一能攝一入一。如東鏡能攝南鏡。帶之將入西鏡之中。即東鏡為能攝能入。南為所攝。西為所入也。此即釋迦世尊攝文殊菩薩入普賢中也。直舉一切佛為能亦得。

攝一切入一　如東鏡攝餘八鏡。帶之將入西鏡中時。即東鏡為能攝能入。八鏡為所攝。西鏡為所入也。則一佛攝一切佛。一切眾生。帶之同入一眾生中。都以九鏡及一切佛。為能亦得。

攝一入一切　如東鏡攝南鏡。將入八鏡中也。或九鏡皆攝東鏡。將入九鏡中也。

攝一切入一切　此中正明諸法互相攝入。一時圓滿重重無盡也。前三句。且趣舉其一。令漸次見其義用。論其諸法交涉相在。即以同時。今現見鏡燈但入一燈當中之時。即鏡鏡中一時各有多多之燈。無先後也。即諸佛菩薩六道眾生。不有即己。有則一剎那中。便徹過去未來現在十方一切凡聖中也。

同時交參無礙　前三句都在第四中。名同時也。

十溥融無礙門

謂一切及一溥皆同時更互相望　八九。互闕一也。

一一具前

【現代漢語翻譯】現代漢語譯本：當時攝取，現在想要進入那個時候，必須另外攝取其他法，帶著它進入其中，發起重重無盡的態勢。攝一入一：上面的是所攝，下面的是所入。兩者都是『所』，就顯示上面必定另有能攝之法作為主導。本文恐怕句中雜亂難以理解，所以省略了。其餘三句也是這樣。而且這句應該說成『一能攝一入一』，如同東邊的鏡子能攝取南邊的鏡子，帶著它進入西邊的鏡子之中，那麼東邊的鏡子就是能攝能入，南邊的鏡子是所攝，西邊的鏡子是所入。這就是釋迦世尊（Śākyamuni，佛教創始人）攝取文殊菩薩（Mañjuśrī，智慧的象徵）進入普賢菩薩（Samantabhadra，大行愿的象徵）之中。直接舉出一切佛作為能攝能入也可以。攝一切入一：如同東邊的鏡子攝取其餘八面鏡子，帶著它們進入西邊的鏡子中時，那麼東邊的鏡子就是能攝能入，八面鏡子是所攝，西邊的鏡子是所入。那麼一佛攝取一切佛、一切眾生，帶著他們一同進入一眾生中。都可以把九面鏡子以及一切佛作為能攝能入。攝一入一切：如同東邊的鏡子攝取南邊的鏡子，將它放入八面鏡子中。或者九面鏡子都攝取東邊的鏡子，將它放入九面鏡子中。攝一切入一切：這裡正是說明諸法互相攝入，一時圓滿重重無盡。前三句，姑且舉出一個方面，使人逐漸看到它的意義和作用。論及諸法交涉相互存在，就是同時。現在現見鏡燈但進入一燈當中之時，鏡鏡中一時各自有多多的燈，沒有先後。就是諸佛菩薩（Buddhas and Bodhisattvas，覺悟的聖者）、六道眾生（Six realms of existence，輪迴的六個領域），不有即己，有則一剎那中，便貫穿過去、未來、現在、十方一切凡聖中。同時交參無礙：前三句都在第四句中，名為同時也。十普融無礙門說一切及一普遍都同時互相觀望：八九，互相缺少一個。一一具備前面所說的。

【English Translation】 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.

兩重四句溥融無礙　溥融八九。令各各一時頓具。故云一一具前兩重四句。然則亦總融前九。前九展轉相由。故不出一及一切。互相望故。前九又不頓顯。故此攝令同一剎那。既總別同時即重重無盡也。

準前思之　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

【現代漢語翻譯】現代漢語譯本兩重四句圓融無礙，圓融了第八門和第九門。使得每一個當下都完全具備（所有法）。所以說，每一個都具備前面的兩重四句。既然這樣，也就總括圓融了前面的第九門。前面的第九門輾轉相互依存，所以沒有超出『一』和『一切』的範疇，因為它們互相觀望。前面的第九門又不是同時顯現，所以這裡將它們攝入，使得它們在同一個剎那顯現。既然總體和個別同時存在，那就是重重無盡了。

參照前面來思考。姑且參照第八門和第九門來思考。根據第八門，第一句說『一攝一切，一入一切』，只是說明我從自身的一攝入其他一切時，這個『一』就又單獨地進入其他一切。沒有說帶著所攝的一切，又進入其他一切。第九門說，『我攝一入一等』，只是說明了所攝和所入，又沒有說明『一』和『一切』，一一互相觀望，都成為能攝能入。現在如果合併這兩個門，使得『一』觀望『多』時，『多』也觀望『一』，同時每一個都具備能攝和所攝，那就形成了兩重四句。首先以一個法作為能攝入，一一對應四句，所攝入的是：一、一個法攝一入一，這是第八門中的第三句，完全與第九門中的第一句相合。二、一個法攝一切入一，這是第八門中的第一句前半部分，第三句後半部分，與第九門中的第二句相合。三、一個法攝一入一切，這是第八門中的第三句前半部分，第一句後半部分，與第九門中的第三句相合。四、一個法攝一切入一切，這是第八門中的第一句完整的一句，與第九門中的第四句相合。其次以一切法作為能攝入，一一對應四句，所攝入的是：一、一切法都攝一入一，這是第八門中的第二句完整的一句，與第九門中的第一句相合。二、一切法都攝一切入一，這是第八門中的最後一句前半部分，第二句後半部分，與第九門中的第二句相合。三、一切法都攝一入一切，這是第八門中的第二句前半部分，最後一句後半部分，與第九門中的第三句相合。四、一切法都攝一切入一切。

【English Translation】 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剎那(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.

。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。

令圓明顯現稱行境界無障無礙深思之令現在前。

注華嚴法界觀門(終)

【現代漢語翻譯】現代漢語譯本：這是八重中的最後一句，與九重中的最後一句相合。像這樣，兩個門相互交織配合，就形成了重重無盡、主伴互融的局面。將這十門遍佈於一切法義之中，才能成就十玄門的意義。如果僅僅將這十門與十玄門相配，那麼文勢就不同了。

令圓滿顯現，稱合於行持的境界，沒有障礙，沒有阻礙，深刻地思考，令其現在眼前。

《注華嚴法界觀門》（終）

【English Translation】 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)