註華嚴經題法界觀門頌 2.43

2.43

山高不礙雲舒卷，天靜何妨鶴往來。義曰：理者是前真空不變理，事者此門隨緣成底事也。然前門但是揀情顯理，如金出礦未為器用；今明真理隨緣成其事耳。無礙者，理事相望體用互收，若不變即隨緣理不礙事也，成事即體空事不礙理也。觀者，權實雙融無礙智也。只為此門隨緣，所以落在第二。此門行理量雙融之行，運權實互融之智，超理事大小之情，離體用一異之見，證理事無礙雙融之中道。此門法義已當大乘同教之極致也。但理事鎔融，存（九十）亡（七八）逆（五六）順（三四）通有十門，同一緣起矣。然成五對：一相遍、二相成、三相害、四相即、五相非。且初第一對者。

The mountain's height does not obstruct the rolling and unrolling of clouds; / The sky's serenity does not hinder the coming and going of cranes.
The meaning is: 'Principle' is the unchanging principle of the previous true emptiness; 'phenomena' are the phenomena produced according to conditions in this gate. The previous gate merely eliminated sentiments and manifested principle, like gold extracted from ore not yet made into vessels; now it is clarified that true principle produces its phenomena according to conditions. 'Unobstructed' means that principle and phenomena look toward each other, substance and function mutually containing each other: if unchanging, it accords with conditions, so principle does not obstruct phenomena; producing phenomena, their substance is empty, so phenomena do not obstruct principle. 'Contemplation' is the unobstructed wisdom that interfuses both provisional and real. Just because this gate accords with conditions, it falls into the second. This gate practices the practice that fuses both principle and measurement, exercises the wisdom that mutually interfuses the provisional and real, transcends sentiments about the greatness and smallness of principle and phenomena, departs from views on the identity and difference of substance and function, and realizes the Middle Way of the unobstructed, dual interfusion of principle and phenomena. The doctrinal meaning of this gate already corresponds to the ultimate reach of the Common Teaching of the Great Vehicle. But in the fusion of principle and phenomena, preservation (ninth and tenth), annihilation (seventh and eighth), adversity (fifth and sixth), and accordance (third and fourth) together comprise ten gates, sharing the same conditioned origination. They form five pairs: first, mutual pervasion; second, mutual establishment; third, mutual harm; fourth, mutual identity; fifth, mutual negation. First, the first pair: