華嚴法界玄鏡 1.49

1.49

釋曰：此觀文三：初總標、二別釋、三結勸。今則初也，即總顯觀名，具為十門，本就前色空觀中亦即事理，不得此名者，有四義故：一、雖有色事，為成空理，色空無礙，為真空故。二、理但明空，未顯真如之妙有故。三、泯絕無寄，亡事理故。四、不廣顯無礙之相，無為而為，無相而相，諸事與理炳現無礙，雙融相故。為上四義故不得名，至此獨受，是以今標具下十門無礙之根，鎔融是總。該下十門，似如洪鑪鑄眾像故。鎔謂鎔冶，即初銷義；融謂融和，即終成一義。以理鎔事，事與理和，二而不二，十門無礙，其義同故。又此二理事鎔融，別當相遍，相遍互融故。次存即九十，真理非事，事法非理，二相存故，亡即七八。真理即事，事法即理，廢己同他，各自泯故。逆即五六，真理奪事，理逆事也，事能隱理，事逆理故。順即三四，依理成事，理順事也，事能顯理，事順理也。故此二句總攝十門，方為事理無礙之義，成第二觀。然事理無礙方是所觀，觀之於心即名能觀。此觀別說，觀事俗觀，觀理真觀，觀事理無礙成中道觀。又觀事兼悲，觀理是智，此二無礙，即悲智相導，成無住行，亦即假空中道觀耳。

Explanation: In the text of this contemplation, there are three [sections]: first, a general introduction; second, distinct explanations; third, concluding exhortation. Now this is the first, which generally clarifies the title of the contemplation as completely having ten gates. Even though in the preceding contemplation of form and emptiness phenomena and principle were likewise addressed, it did not receive this name because of four meanings: First, although there were phenomena of form, they served to establish the principle of emptiness, with the non-obstruction of form and emptiness constituting true emptiness. Second, principle merely clarified emptiness, not yet revealing the wondrous existence of tathatā. Third, total annihilation without reliance obliterated phenomena and principle. Fourth, it did not broadly reveal the characteristic of non-obstruction—acting through non-action, manifesting characteristics through non-characteristic, with all phenomena and principle brightly appearing without obstruction in a mutually fused state. For the above four meanings, it did not receive this name, which is exclusively adopted only upon reaching this [contemplation]. Therefore, what is now introduced possesses the root of non-obstruction across the ten gates below; "fusion" is the general summary. It encompasses the ten gates below, like a great furnace casting manifold forms. "Melting" (rong) means smelting, which is the initial meaning of dissolving; "fusing" (rong) means harmonious blending, which is the ultimate meaning of becoming one. Through principle melting phenomena, phenomena and principle harmonize, being two and yet not two; because across the ten gates of non-obstruction, their meaning is the same. Furthermore, these two—the fusion of principle and phenomena—specifically correspond to mutual pervasion, because mutual pervasion implies mutual fusion. Next, "preservation" refers to [gates] nine and ten: the true principle is not phenomena, and phenomenal dharmas are not principle, because their two characteristics are preserved. "Obliteration" refers to [gates] seven and eight: the true principle is identical to phenomena, and phenomenal dharmas are identical to principle; yielding oneself to identify with the other, each is respectively obliterated. "Countering" refers to [gates] five and six: the true principle deprives phenomena, so principle counters phenomena; phenomena can conceal principle, so phenomena counter principle. "Conforming" refers to [gates] three and four: phenomena are formed relying on principle, so principle conforms to phenomena; phenomena can reveal principle, so phenomena conform to principle. Therefore, these two phrases generally subsume the ten gates, only then constituting the meaning of the non-obstruction of phenomena and principle and accomplishing the second contemplation. However, the non-obstruction of phenomena and principle is properly the object of contemplation; contemplating it in the mind is called the contemplating [subject]. Distinguishing this contemplation: contemplating phenomena is conventional contemplation; contemplating principle is ultimate contemplation; contemplating the non-obstruction of phenomena and principle accomplishes middle-way contemplation. Furthermore, contemplating phenomena entails compassion; contemplating principle is wisdom. When these two are unobstructed, compassion and wisdom guide each other, accomplishing non-abiding practice; this is also simply the middle-way contemplation of the provisional and emptiness.