華嚴法界玄鏡 2.29

2.29

釋曰：第三結勸，於中二：先結束前義、後勸修成觀。前中先總標，若闕一義非真緣起。後約理下，別收十門以成八字，然一三五七九理望於事，二四六八十事望於理。先理望於事，有成者，第三依理成事門；有壞者，第五真理奪事門；有即者，第七真理即事門；有離者，第九真理非事門。事望理中，有顯者，第四事能顯理門；有隱者，第六事能隱理門；有一者，第八事法即理門；有異者，第十事法非理門。然成壞等就功能說，言有成者，理能成事，非理自成。餘七亦然，則一一門皆有事理無礙之義，故云約理望事等。不會相遍者，有三義故：一是總相，後八依此相遍而得成故；二者，相遍無別異相，非如成壞隱顯等殊故；三者，大同相即相即攝故。言逆順自在者，理事相望各二順二逆，三成七即理順事也，四顯八即事順理也，五奪九非理逆理也，六隱十非事逆理也。其相遍言亦是順也，欲成即成、欲壞即壞、欲顯即顯、欲隱即隱等，故云自在。成不礙壞，壞不礙成等，故云無礙。正成之時即壞時等，故曰同時。五對無前後，故云頓起。又上四對理望於事，但有成等而無顯等；事望於理，但有顯等而無成等。事從理成故，可許言成。理非新有故，但可言顯。事成必滅，故得言壞。真理常住，但可言隱。理無形相故，但可即事。事有萬差，可與理冥，故得云一。理絕諸相，故云離事。事有差異，故云異相。上約義別，有此不同。統而收之，但成五對。五中前四明事理不離，後一明事理不即，不即不離方為緣起相。又五對之中共有三義：成顯一對，是理事相作義；奪隱、不即此之二對，即是事理相違義；相遍、相即二對，是事理不相礙義。又由相遍故有相作，有相作故有於相即，由相違故有於不即。又若無不即則無可即，乃至相遍。由相遍故四對皆成，故說真空妙有各有四義。約理望事，有真空四義：一、廢己成他義，即依理成事門；二、泯他顯己義，即真理奪事門；三、自他俱存義，即真理非事門；四、自他俱泯義，即真理即事門。由其相即，故得互泯。又由初及三有理遍事門，以自存故，舉體成他，故遍他也。後約事望理，有妙有四義：一、顯他自盡義，即事能顯理門；二、自顯隱他義，即事能隱理門；三、自他俱存義，即事法非理門；四、自他俱泯義，即事法即理門。又由初及三，有即事遍於理門，以自存故，而能顯他，故遍他耳。故約有存亡無礙真空，隱顯自在故，故逆順自在，無障無礙。二深思下，勸修成觀。學而不思，同無所得；體達於心，即凡成聖矣。

The commentary says: The third part is the concluding exhortation, which has two parts: first, concluding the preceding meanings; second, exhorting practice to accomplish the contemplation. In the first part, there is first a general statement: if a single meaning is missing, it is not true pratītyasamutpāda. Then, from "Viewed from principle" onward, it separately gathers the ten gates to form eight words; however, gates one, three, five, seven, and nine view phenomena from principle, while gates two, four, six, eight, and ten view principle from phenomena. First, regarding principle viewed from phenomena: having "establishment" is the third gate, of establishing phenomena based on principle; having "destruction" is the fifth gate, of true principle annulling phenomena; having "identity" is the seventh gate, of true principle being identical to phenomena; having "detachment" is the ninth gate, of true principle not being phenomena. In phenomena viewed from principle: having "manifestation" is the fourth gate, of phenomena being able to manifest principle; having "concealment" is the sixth gate, of phenomena being able to conceal principle; having "oneness" is the eighth gate, of phenomenal dharmas being identical to principle; having "difference" is the tenth gate, of phenomenal dharmas not being principle. Now, establishment, destruction, and so forth are spoken of in terms of function: saying there is "establishment" means principle can establish phenomena, not that principle establishes itself. The other seven are also like this; thus, each and every gate contains the meaning of the non-obstruction of principle and phenomena, hence it says "Viewed from principle looking at phenomena," and so on. The reason mutual pervasion is not brought together here has three meanings: first, it is the general characteristic, and the subsequent eight [gates] are accomplished based on this mutual pervasion; second, mutual pervasion has no distinct or different characteristic, unlike the distinctions of establishment, destruction, concealment, manifestation, and so forth; third, it is broadly identical with mutual identity and subsumed by mutual identity. Stating "In reverse and direct order there is mastery" means: principle and phenomena looking at each other each have two direct and two reverse [aspects]; three (establishment) and seven (identity) are principle direct toward phenomena; four (manifestation) and eight (identity) are phenomena direct toward principle; five (annulment) and nine (negation) are principle reverse toward phenomena; six (concealment) and ten (negation) are phenomena reverse toward principle. The words "mutual pervasion" are also direct; wishing to establish, it establishes; wishing to destroy, it destroys; wishing to manifest, it manifests; wishing to conceal, it conceals, and so forth; hence it is called "mastery." Establishment does not obstruct destruction, destruction does not obstruct establishment, and so forth, hence it is called "unimpeded." The very time of establishment is the time of destruction, and so on, hence it says "simultaneously." The five pairs have no before or after, hence it says "arising suddenly." Furthermore, in the above four pairs, principle viewed from phenomena has only establishment and so forth, and not manifestation and so forth; phenomena viewed from principle has only manifestation and so forth, and not establishment and so forth. Because phenomena are established from principle, it may be granted to say "establishment." Because principle is not newly existent, one can only speak of "manifestation." Since established phenomena must cease, one can say "destruction." True principle is permanently abiding, so one can only speak of "concealment." Because principle has no form or characteristics, it can only be identical to phenomena. Because phenomena have ten thousand distinctions, they can merge with principle, so one can say "oneness." Principle is detached from all characteristics, so it says "detached from phenomena." Phenomena have distinctions, so it says "different characteristics." Above, differentiated according to meaning, there are these differences. Collecting them together, they only form five pairs. Among the five, the first four clarify that principle and phenomena are not detached, while the last one clarifies that principle and phenomena are not identical; neither identical nor detached is precisely the characteristic of pratītyasamutpāda. Furthermore, among the five pairs there are three meanings in total: the pair of establishment and manifestation is the meaning of principle and phenomena mutually producing each other; the two pairs of annulment-concealment and non-identity are the meaning of principle and phenomena running counter to each other; the two pairs of mutual pervasion and mutual identity are the meaning of principle and phenomena not obstructing each other. Furthermore, due to mutual pervasion there is mutual production; due to mutual production there is mutual identity; due to running counter to each other there is non-identity. Moreover, if there were no non-identity, there would be nothing to be identical, and so on up to mutual pervasion. Because of mutual pervasion, the four pairs are all established; therefore it is said that true emptiness and marvelous existence each have four meanings. Principle viewed from phenomena has the four meanings of true emptiness: first, the meaning of abandoning oneself to establish the other, which is the gate of establishing phenomena based on principle; second, the meaning of annihilating the other to manifest oneself, which is the gate of true principle annulling phenomena; third, the meaning of both self and other being preserved, which is the gate of true principle not being phenomena; fourth, the meaning of both self and other being annihilated, which is the gate of true principle being identical to phenomena. Due to their mutual identity, they can mutually annihilate each other. Furthermore, from the first and the third there is the gate of principle pervading phenomena, because by preserving itself its entire substance establishes the other, thereby pervading the other. Next, phenomena viewed from principle has the four meanings of marvelous existence: first, the meaning of manifesting the other while exhausting oneself, which is the gate of phenomena being able to manifest principle; second, the meaning of manifesting oneself while concealing the other, which is the gate of phenomena being able to conceal principle; third, the meaning of both self and other being preserved, which is the gate of phenomenal dharmas not being principle; fourth, the meaning of both self and other being annihilated, which is the gate of phenomenal dharmas being identical to principle. Furthermore, from the first and the third there is the gate of phenomena being identical to and pervading principle, because by preserving itself it can manifest the other, thereby pervading the other. Therefore, regarding existence, preservation, and demise being unhindered in true emptiness, and concealment and manifestation having mastery, they are in reverse and direct order with mastery, unhindered and unimpeded. Second, from "Reflecting deeply" onward, it exhorts practice to accomplish the contemplation. Learning without reflecting is equivalent to gaining nothing; realizing and reaching it in one's mind, one turns an ordinary person into a sage.