顯密圓通成佛心要集 1.9

1.9

三、事理無礙觀者，（即當事理無礙法界觀）謂常觀一切染淨事法，緣生無性全是真理，真理全是一切染淨事法，如觀波全是濕、濕全是波，故《起信論》云：「雖念諸法自性不生，而復即念因緣和合，善惡之業苦樂等報不失不壞。（理不礙事也，如濕性雖一，不礙波浪成多。）雖念因緣善惡業報，而亦即念性不可得。」（事不礙理也，如波浪雖多，不礙全是濕性。若習假空中三觀者，謂想一切諸法緣生無性，舉體全空即是空觀，如觀鏡中像全無實體；若想一切諸法雖有不實皆如夢幻，即是假觀，如觀鏡中像有而不實；若想一切諸法，全是一味妙明真心，如前終教所明廣大真心是也，即是中觀，如觀明鏡。此之三觀，或單修一門、或漸次俱修，或一時齊修，任器取捨。）

Third is the contemplation of unhindered phenomenon and principle (which corresponds to the contemplation of the dharmadhātu of unhindered phenomenon and principle). It means constantly contemplating that all defiled and pure phenomena, being born from conditions, lack intrinsic nature and are entirely the true principle; and the true principle is entirely all defiled and pure phenomena. This is like contemplating that the waves are entirely wetness, and wetness is entirely the waves. Therefore the *Treatise on the Awakening of Faith* says: "Although one is mindful that the intrinsic nature of all dharmas is unborn, one is yet simultaneously mindful that through the conjunction of causes and conditions, karmas of good and evil and retributions of suffering and pleasure are neither lost nor destroyed. (Principle does not obstruct phenomena, just as although the nature of wetness is one, it does not obstruct the waves from becoming many.) Although one is mindful of causes and conditions and the karmic retributions of good and evil, one is also simultaneously mindful that intrinsic nature cannot be grasped." (Phenomena do not obstruct principle, just as although the waves are many, it does not obstruct them from being entirely the nature of wetness. If one practices the three contemplations of emptiness, the provisional, and the middle: conceiving of all dharmas as born of conditions and lacking intrinsic nature, their entire substance being completely empty, is the contemplation of emptiness, like contemplating an image in a mirror as completely lacking real substance; conceiving of all dharmas as, though existing, unreal and all like dreams and illusions, is the provisional contemplation, like contemplating an image in a mirror as existing but unreal; conceiving of all dharmas as entirely the single flavor of the wondrous, luminous true mind—as explained in the final teaching earlier regarding the vast true mind—is the middle contemplation, like contemplating the bright mirror itself. As for these three contemplations, one may cultivate a single approach alone, or cultivate them all gradually, or cultivate them all simultaneously at once, choosing and adopting according to one's capacity.)