華嚴法界玄鏡 2.15

2.15

釋曰：此第四門事望理也。文有法、喻、合。今釋之。然躡前門成，謂無第三，則離理有事，今第四門何能顯理？如離水無波，波起現水，既攬理成故能現理，以法從緣則無性故。況從無性理而成於事，事必無性，故從緣無性即是圓成。夜摩偈云：「分別此諸蘊，其性本空寂，空故不可滅，此是無生義。」由蘊之事方顯性空，性空即是無生真理。又須彌偈云：「了知一切法，自性無所有，如是解法性，則見盧舍那。」一切法，事也。無所有，即真理也。

Explanation: This fourth gate is phenomena viewed in relation to principle. The text contains the doctrine, the simile, and the application. Now it is explained. However, it follows upon the previous gate to be established: meaning that without the third, there would be phenomena detached from principle; how could the present fourth gate be able to manifest principle? Just as detached from water there are no waves, when waves arise water is manifested; since they are established by taking up principle, they can manifest principle, because phenomena, following conditions, lack self-nature. How much more so when phenomena are established from the principle of naturelessness—phenomena must lack self-nature; therefore, lacking self-nature through following conditions is precisely the thoroughly established nature. The verse of the Yāma [heaven] says: “Distinguishing these aggregates, their nature is originally empty and tranquil; because it is empty, it cannot be annihilated; this is the meaning of non-arising.” It is due to the phenomena of the aggregates that the nature of emptiness is manifested; the nature of emptiness is the true principle of non-arising. Also, the Sumeru verse says: “Completely knowing that all phenomena have no self-nature whatsoever—understanding the dharmatā like this, one then sees Rocana.” “All phenomena” are phenomena. “Having no [self-nature] whatsoever” is true principle.