華嚴法界玄鏡 1.49

1.49

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.