[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴法界玄鏡](https://indike.org/pramana/in.bauddha.taisho.1883) › 1.51 # 華嚴法界玄鏡 1.51 華嚴法界玄鏡 1.51 - **Language:** Classical Chinese ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1883.1.51) 釋曰：此第一門。然下十門應即為十，以釋二意便總料揀，故分五對：第一理事相遍對、第二理事相成對、第三理事相害對、第四理事相即對、第五理事相非對亦名不即對。然此五對皆先明理，尊於理故。又皆相望，一三五七九以理望事，二四六八十以事望理。初對為二：先正釋、二料揀。前中二門，即分為二。今初也，文中有三：初、標名。二、謂能遍下，釋事理相。性空真理，一相無相，故不可分，則無分限；事約緣起，故分位萬差。三、一一事中下，釋其遍相。理非事外，故要遍事。經云：「法性遍在一切處，一切眾生及國土」故。次何以下，釋全遍所由。謂要全遍者，若不全遍，理可分故。非如浮雲遍滿虛空，隨方可分故。是故下，別指一事，顯其遍相，以塵含理，顯理全遍。 > Explanation: This is the first gate. Now, although the ten gates below should simply be ten, in order to explain their twofold sense and facilitate general categorization, they are divided into five pairs: First, the pair of mutual pervasion of principle and phenomena; second, the pair of mutual establishment of principle and phenomena; third, the pair of mutual subversion of principle and phenomena; fourth, the pair of mutual identity of principle and phenomena; fifth, the pair of mutual non-identity of principle and phenomena, also called the pair of non-coincidence. Now, these five pairs all explain principle first, out of respect for principle. Moreover, they all correspond to each other: one, three, five, seven, and nine view phenomena from the perspective of principle; two, four, six, eight, and ten view principle from the perspective of phenomena. The first pair has two parts: first, the direct explanation; second, categorization. The preceding \[part contains\] two gates, which are divided into two. Now this is the first. In the text there are three: First, stating the name. Second, from "this means that the pervading" downward, explaining the characteristics of phenomena and principle: the true principle of nature-emptiness is of one characteristic which is devoid of characteristics, and thus cannot be divided, having no boundaries or limits; phenomena pertain to pratītyasamutpāda, and thus their states have myriad differences. Third, from "within each and every phenomenon" downward, explaining the characteristic of its pervasion: principle is not outside phenomena, so it must pervade phenomena. As the sūtra says: "The dharmatā is everywhere present in all places, in all sentient beings, and in \[all\] lands." Next, from "why is this" downward, explaining the reason for complete pervasion: stating that it must completely pervade, for if it did not completely pervade, principle could be divided; it is not like a floating cloud filling empty space, which can be divided according to directions. From "therefore" downward, specifically pointing to a single phenomenon to reveal the characteristic of its pervasion: because a dust particle contains principle, it reveals that principle completely pervades. > — English (machine translation) (machine translation) - [Previous: 1.50](https://indike.org/pramana/in.bauddha.taisho.1883.1.50) - [Next: 1.52](https://indike.org/pramana/in.bauddha.taisho.1883.1.52) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1883.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1883~en-mt.1.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.1.51](https://indike.org/pramana/in.bauddha.taisho.1883.1.51) · Pramāṇa