註華嚴經題法界觀門頌 2.155

2.155

月篩松影高低樹，日照池心上下天。義曰：舉體全理，即事相宛然。此則寂滅非有之眾生，恒不異理而全事，明非孤單，故曰全矣。如全水之波非水，以動義非濕故。此上十義約理望事，則有成（三也）有壞（五也）有即（七也）有離（九也）；事望於理，有顯（四也）有隱（六也）有一（八也）有異（十也）。逆（五六九十）順（三四七八）自在，無障無礙，同一緣起矣。此上四門存泯無礙也。七八於解常自一，由此二門相即故，得解心現前，觀之以成，雙遮中道矣。九十於諦常自二，由此二門性相異故，即真俗雙存，以成雙照中道矣。此門體空，即成事義。

The moon filters the pines' shadows on high and low trees; / The sun illuminates the pool's center with upper and lower skies. Meaning: The entire substance being completely principle, phenomenal characteristics are distinct as they are. Here, sentient beings who are quiescent, extinct, and non-existent are constantly not different from principle yet completely phenomena. Clarifying that they are not solitary, it says "completely." Just as waves that are entirely water are not water, because the meaning of motion is not wetness. Looking at phenomena from the perspective of principle in the ten meanings above, there is establishing (the third), destroying (the fifth), identifying (the seventh), and separating (the ninth); looking at principle from the perspective of phenomena, there is revealing (the fourth), concealing (the sixth), oneness (the eighth), and difference (the tenth). In reverse (five, six, nine, ten) or in sequence (three, four, seven, eight), they are sovereign, unobstructed, and of the same conditioned arising. The four gates above represent the unobstructedness of persistence and elimination. In terms of understanding, seven and eight are always of themselves one; because these two gates are mutually identical, the understanding mind manifests, and contemplating it achieves the Middle Way of mutual concealment. In terms of truth, nine and ten are always of themselves two; because the nature and characteristics of these two gates are different, the ultimate and conventional both persist, thereby achieving the Middle Way of dual illumination. In this gate, the emptiness of substance is identical to the meaning of establishing phenomena.