華嚴法界玄鏡 2.35

2.35

釋曰：此下十門展轉相生。然事理相如，大同前門相遍門也。即為總意，能成下八，比二猶兼理事無礙。有此二故，得有事事無礙之義，屬事事攝。而有本云「理如事現，事如理遍」。乍觀釋文多遍現義，細尋成局，但有遍現，闕餘義故。「遍現」二字諸本多無，無則義寬，今依無本。今理如事者，如事之現、如事之局、如事差別、如事大小一多等，故後門事如於理，非但如理，遍亦如於理，無相無礙，非內外等。又若有遍現，亦似事理無礙觀中事理相遍，故無遍現，於義為正。十門皆先標名、後解釋。今初理如事中，先正釋，既以事虛理實理體現，是則真理如事之虛，以虛名為實體，虛即是實，名無別事。次是故菩薩下，以人證成。由見事實，是故見事即是見理。後然說此事下，不壞相故，若壞於相，理何所如？是則真理如事相大小。

The Explanation states: The ten gates below arise successively from one another. Now, principle and phenomena conforming to each other largely corresponds to the preceding gate of mutual pervasion. It serves as the general sense, capable of establishing the eight below; these two still combine the non-obstruction of principle and phenomena. Because these two exist, the meaning of the non-obstruction of phenomenon and phenomenon is attained, so they are subsumed under phenomenon and phenomenon. However, some editions read: 'Principle manifests according to phenomena, and phenomena pervade according to principle.' At first glance, the explanatory text mostly contains the meanings of pervasion and manifestation, but upon closer examination, this becomes limited; if there were only pervasion and manifestation, the remaining meanings would be lacking. The two characters 'pervade and manifest' are absent in most editions; where they are absent, the meaning is broader, so we now rely on the editions without them. Now, 'principle conforming to phenomena' means conforming to the manifestation of phenomena, conforming to the limitedness of phenomena, conforming to the differentiations of phenomena, and conforming to the greatness, smallness, oneness, and multiplicity of phenomena. Therefore, in the subsequent gate, phenomena conforming to principle not only conform to principle's pervasion, but also conform to principle's lack of characteristics and non-obstruction, being neither internal nor external, and so forth. Furthermore, if 'pervade and manifest' were present, it would also resemble the mutual pervasion of principle and phenomena in the contemplation of the non-obstruction of principle and phenomena; therefore, the absence of 'pervade and manifest' is correct in terms of meaning. All ten gates first state the name and then explain it. Here, in the first gate, 'principle conforming to phenomena', it first directly explains: since phenomena are illusory and principle is real, and the essence of principle manifests, true principle conforms to the illusoriness of phenomena, taking the illusory name as the real essence; the illusory is itself the real, and this is called having no separate phenomena. Next, from 'Therefore, bodhisattvas…' onward, it verifies this through the practitioner: because one sees phenomena as real, therefore seeing phenomena is precisely seeing principle. Finally, from 'yet these phenomena are said…' onward, it is because characteristics are not destroyed; if characteristics were destroyed, to what would principle conform? Thus true principle conforms to the greatness and smallness of phenomenal characteristics.