English
English version Because 'non-one' is the same as 'non-different,' the boundless rationality is entirely present in a single mote of dust. Four, because 'non-different' is the same as 'non-one,' the rationality contained in a single mote of dust has no limits. 'Next, considering principle from the perspective of phenomena, there are also four statements: One, because phenomenal dharmas are not different from principle, a single mote of dust fully encompasses rationality. Two, because phenomenal dharmas are not one with principle, it does not destroy the single mote of dust. Three, because non-one is the same as non-different, a tiny mote of dust encompasses boundless truth. Four, because non-different is the same as non-one, it encompasses boundless principle, yet the dust does not become larger. Contemplate this carefully.' Question: 'When boundless rationality is fully pervasive in a single mote of dust, do the other places outside the dust have rationality, or do they not have rationality? If there is rationality outside the dust, then it is not entirely pervasive in a single mote of dust! If there is no rationality outside the dust, then it is not entirely pervasive in all things. The meanings are very contradictory!' Answer: 'Because a single rationality is fused and interconnected, there is no obstruction among multiple things. Therefore, it can be entirely within and entirely without, without obstruction or hindrance. Therefore, each situation has four statements.' 'First, the four statements regarding principle are: One, when the entirety of rationality is present in all things, it does not hinder the entirety from being present in a single mote of dust. Therefore, being outside is the same as being inside. Two, when the entirety is present in a single mote of dust, it does not hinder the entirety from being present in the remaining things. Therefore, being inside is the same as being outside. Three, because of the nature of non-duality, each is entirely present in all things. Therefore, it is both inside and outside. Four, because of the nature of non-duality, it is not all things. Therefore, it is neither inside nor outside. The first three statements clarify that it is not different from all dharmas, and this last statement clarifies that it is not one with all dharmas. It is precisely because it is non-one and non-different that there is no obstruction between inside and outside.' 'Next, the four statements regarding phenomena are: One, when a single thing fully encompasses principle, it does not hinder all phenomenal dharmas from also fully encompassing principle. Therefore, being inside is the same as being outside. Two, when all phenomenal dharmas each encompass principle, it does not hinder a single mote of dust from also fully encompassing principle. Therefore, being outside is the same as being inside. Three, because all phenomenal dharmas simultaneously each encompass principle, it is entirely within and entirely without, without any obstruction. Four, because all phenomenal dharmas each do not perish, therefore...' -------------------------------------------------------------------------------- 此相望，非内亦非外。思之。”
Chinese
三、依理成事门，谓事无别体，要因真理而得成立。以诸缘起皆无自性故，由无性理，事方成故。如波揽水以成动，水望于波，能成立故。依如来藏，得有诸法，当知亦尔。思之。 四、事能显理门，谓由事揽理故，则事虚而理实，以事虚故，全事中之理挺然露现。犹如波相虚，令水体露现。当知此中道理亦尔。思之。 五、以理夺事门，谓事既揽理成，遂令事相皆尽，唯一真理平等显现，以离真理外无片事可得故。如水夺波，波无不尽，此则水存已，坏波令尽。 六、事能隐理门，谓真理随缘，成诸事法；然此事法既违于理，遂令事显，理不现也。如水成波，动显静隐。《经》云：“法身流转五道名曰众生。故众生现时法身不现也。” 七、真理即事门，谓凡是真理必非事外，以是法无我理故。事必依理，理虚无体，是故此理举体皆事，方为真理。如水即波无动，而非湿故，即水是波。思之。 八、事法即理门，谓缘起事法必无自性，无自性故，举体即真。故说众生即如，不待灭也。以波动相举，体即水故，无异相也。 九、真理非事门，谓即事之理而非是事，以真、妄异故，实非虚故，所依非能依故。如即波之水，非波，以动、湿异 现代汉语译本： ‘此相望，非内亦非外。思之。’ 三、依理成事门，指的是事物的存在并非独立，而是要依靠真理才能成立。因为一切缘起的事物都没有自性，所以凭借无自性的真理，事物才能成立。就像波浪依靠水才能形成动态，水对于波浪来说，具有成立的作用。依靠如来藏（Tathagatagarbha，一切众生皆具的佛性），才能有各种法的存在，应当明白也是这个道理。思之。 四、事能显理门，指的是由于事物包含真理，所以事物是虚幻的，而真理是实在的。因为事物是虚幻的，所以事物中蕴含的真理才能完全显露出来。就像波浪的形态是虚幻的，从而使得水的本体显现出来。应当明白其中的道理也是这样。思之。 五、以理夺事门，指的是事物既然包含真理而成立，那么就会使得事物的表象全部消失，只有唯一的真理平等地显现出来，因为离开真理之外，没有片刻的事物可以存在。就像水淹没波浪，波浪无不消失，这就是水存在后，消灭波浪使之消失。 六、事能隐理门，指的是真理随着因缘，成就各种事物；然而这些事物既然与真理相违背，那么就会使得事物显现，而真理不显现。就像水形成波浪，动态显现而静态隐藏。《经》中说：‘法身（Dharmakaya，佛的法性之身）流转于五道（五种轮回的途径）中，名为众生。’所以众生显现的时候，法身就不显现。 七、真理即事门，指的是凡是真理必定不是存在于事物之外，因为这是法无我（Dharmanairatmya，诸法无自性）的道理。事物必定依靠真理，真理虚空而没有实体，因此这个真理的整体就是事物，才能成为真理。就像水就是波浪，没有动态，但具有湿性，所以说水就是波浪。思之。 八、事法即理门，指的是缘起的事物必定没有自性，没有自性，那么它的整体就是真理。所以说众生就是如（Tathata，真如），不需要等待灭度。因为波浪的动态，它的整体就是水，没有不同的形态。 九、真理非事门，指的是存在于事物中的真理，但并非就是事物本身，因为真和妄是不同的，真实和虚幻是不同的，所依靠的和能依靠的是不同的。就像存在于波浪中的水，但不是波浪，因为动态和湿性是不同的。
English
English version: ‘This mutual gazing, neither inside nor outside. Contemplate it.’ 3. The Gate of Accomplishing Affairs by Principle: This refers to the fact that affairs do not have a separate substance; they must be established based on true principle. Because all arising conditions are without self-nature, affairs can only be accomplished through the principle of no-self-nature. It is like waves using water to create movement, and the water, in relation to the waves, enables their establishment. Just as through the Tathagatagarbha (the womb of the Thus Come One, Buddha-nature) various dharmas (phenomena) can exist, know that it is the same principle. Contemplate it. 4. The Gate of Affairs Revealing Principle: This refers to the fact that because affairs encompass principle, affairs are illusory while principle is real. Because affairs are illusory, the principle within the entirety of affairs is revealed clearly. It is like the illusory appearance of waves revealing the substance of water. Know that the principle here is also like this. Contemplate it. 5. The Gate of Principle Overpowering Affairs: This refers to the fact that since affairs are established by encompassing principle, it causes the appearances of affairs to completely disappear, and only the one true principle is equally revealed, because apart from true principle, not a single affair can be obtained. It is like water overwhelming waves, with no wave remaining; this is the water existing and destroying the waves, causing them to disappear completely. 6. The Gate of Affairs Concealing Principle: This refers to the fact that true principle follows conditions to accomplish various dharmas (phenomena); however, since these dharmas contradict principle, it causes affairs to be manifest while principle is not. It is like water forming waves, with movement manifest and stillness concealed. The Sutra says: ‘The Dharmakaya (the body of the Dharma, the ultimate reality) flows through the five paths (of reincarnation) and is named sentient beings.’ Therefore, when sentient beings are manifest, the Dharmakaya is not manifest. 7. The Gate of True Principle Being Identical to Affairs: This refers to the fact that all true principle must not be outside of affairs, because it is the principle of Dharma-nairatmya (the selflessness of phenomena). Affairs must rely on principle, and principle is empty and without substance; therefore, this principle in its entirety is affairs, and only then is it true principle. It is like water being identical to waves without movement, but with wetness; thus, water is waves. Contemplate it. 8. The Gate of Affairs Being Identical to Principle: This refers to the fact that conditioned affairs must be without self-nature, and because they are without self-nature, their entirety is identical to truth. Therefore, it is said that sentient beings are Thusness (Tathata, suchness), without waiting for extinction. Because the dynamic appearance of waves, in its entirety, is water, there is no different appearance. 9. The Gate of True Principle Not Being Affairs: This refers to the fact that the principle within affairs is not the affairs themselves, because truth and delusion are different, reality and illusion are different, and that which is relied upon is different from that which can rely. It is like the water within waves, but it is not the waves, because movement and wetness are different. -------------------------------------------------------------------------------- 故。
Chinese
十、事法非理门，谓全理之事，事恒非理，性、相异故，能依非所依故，是故举体全理而事相宛然。如全水之波，波恒非水，以动义，非湿故。 此上十义同一缘起，约理望事，则有成、有坏，有即、有离；事望于理，有显、有隐，有一、有异；逆顺自在，无障无碍，同时顿起。深思，令观明现。是谓理、事圆融无碍观也。 第三周遍含容观者，谓事如理融，遍摄无碍，交参自在。略辨十门。 一、理如事门，谓事法既虚，相无不尽；理性真实，体无不现。此则事无别事，即全理为事，是故菩萨虽复看事，即是观理，然说此事为不即理。 二、事如理门，谓诸事法与理非异，故事随理而圆遍，遂令一尘普遍法界；法界全体遍诸法时，此一微尘亦如理性，全在一切法中。如一微尘，一切事法亦尔。 三、事含理事无碍门，谓诸事法与理非一故，存本一事而能广容。如一微尘其相不大，而能容摄无边法界，由刹等诸法既不离法界，是故俱在一尘中现。如一尘，一切法亦尔。此事理融通非一非异故。总有四句：一、一中一；二、一切中一；三、一中一切；四、一切中一切。各有所由，思之。 四、通局无碍门，谓诸事法与理非一即非异故，令此事法不离一处，即全遍十方 现代汉语译本 因此。 十、事法非理门，指的是完全符合理的事物，其事相总是与理相悖，因为它们的体性和表相不同，能依附者不是所依附者。所以，即使整体上完全符合理，事相仍然清晰可见。就像完全是水的波浪，波浪总是不同于水，因为波浪具有动态的特性，而水具有湿润的特性。 以上这十种意义都基于同一缘起，从理的角度来看待事，就会有成就和坏灭，有即和离；从事的角度来看待理，就会有显现和隐藏，有一和异；逆顺都能自在，没有阻碍，同时顿然生起。深入思考，使观照清晰显现。这就是所谓的理事圆融无碍观。 第三，周遍含容观，指的是事相如理般融合，普遍摄取而没有阻碍，相互交错而自在。简要地辨析十个方面。 一、理如事门，指的是事法既然是虚幻的，其表相没有不穷尽的；理性是真实的，其本体没有不显现的。这样，事相就没有独立的事相，而是完全以理作为事相。因此，菩萨即使在观察事相，实际上也是在观照理，然而（佛经）说此事相并非等同于理。 二、事如理门，指的是诸事法与理并非不同，所以事相随着理而圆满周遍，从而使一粒微尘普遍存在于法界；当法界的整体普遍存在于诸法时，这一粒微尘也像理性一样，完全存在于一切法中。就像一粒微尘一样，一切事法也是如此。 三、事含理事无碍门，指的是诸事法与理并非单一，因此，保持其原本的事相，却能广泛容纳。就像一粒微尘，其相貌并不大，却能容纳无边的法界，由于刹土（Kṣetra，佛土）等诸法不离法界，所以都同时在一粒微尘中显现。就像一粒微尘一样，一切法也是如此。这件事理融合贯通，既非单一也非差异。总共有四句：一、一中有一；二、一切中有一；三、一中有一切；四、一切中有一切。各有其原因，仔细思考。 四、通局无碍门，指的是诸事法与理并非既同一又相异，因此，使此事法不离一处，就完全周遍十方。