English
English version Therefore. 10. The Gate of Phenomena Being Contrary to Principle: This refers to phenomena that are entirely in accordance with principle, yet their phenomenal appearances are always contrary to principle because their nature and characteristics are different, and the dependent is not the depended upon. Therefore, even if the whole is entirely in accordance with principle, the phenomenal appearances are still clearly distinct. It is like a wave that is entirely water, yet the wave is always different from the water because the wave has the characteristic of movement, while the water has the characteristic of wetness. The above ten meanings are all based on the same dependent origination. When viewing phenomena from the perspective of principle, there will be formation and destruction, identity and separation. When viewing principle from the perspective of phenomena, there will be manifestation and concealment, oneness and difference. Reversing or following is free and unhindered, without obstruction, arising simultaneously and instantaneously. Think deeply, so that the contemplation becomes clear and manifest. This is what is called the unobstructed contemplation of the perfect fusion of principle and phenomena. Third, the Contemplation of Universal Inclusion and Accommodation refers to phenomena fusing like principle, universally encompassing without obstruction, interpenetrating freely. Briefly, it distinguishes ten aspects. 1. The Gate of Principle Being Like Phenomena: This refers to the fact that since phenomenal dharmas are illusory, their appearances are inexhaustible; the nature of principle is real, and its essence is invariably manifest. Thus, phenomena have no separate existence; they are entirely principle as phenomena. Therefore, even when a Bodhisattva observes phenomena, he is actually contemplating principle, yet (the sutras) say that this phenomenon is not identical to principle. 2. The Gate of Phenomena Being Like Principle: This refers to the fact that all phenomenal dharmas are not different from principle, so phenomena follow principle and become perfectly pervasive, thus causing a single dust mote to pervade the entire Dharma Realm (Dharmadhātu). When the entirety of the Dharma Realm pervades all dharmas, this single dust mote, like principle, is entirely present in all dharmas. Just like a single dust mote, all phenomenal dharmas are also like this. 3. The Gate of Phenomena Containing the Unobstructedness of Principle and Phenomena: This refers to the fact that phenomenal dharmas are not one with principle, therefore, while maintaining their original phenomenal appearance, they can broadly accommodate. It is like a single dust mote, whose appearance is not large, yet it can accommodate the boundless Dharma Realm, because lands (Kṣetra) and other dharmas are not separate from the Dharma Realm, so they all appear simultaneously in a single dust mote. Just like a single dust mote, all dharmas are also like this. This fusion and interpenetration of principle and phenomena is neither one nor different. In total, there are four phrases: 1. One in one; 2. One in all; 3. All in one; 4. All in all. Each has its reason; think carefully. 4. The Gate of Unobstructed Pervasion and Localization: This refers to the fact that phenomenal dharmas are neither identical nor different from principle, therefore, this phenomenal dharma does not leave one place, yet it completely pervades the ten directions. --------------------------------------------------------------------------------
Chinese
一切尘内。由非异即非一故，全遍十方而不动一位，即远、即近、即遍、即住，无障、无碍。 五、广陕无碍门，谓诸事法与理，非一即非异故，不坏一尘而能广容十方刹海；由非异即非一故，广容十方法界而微尘不大。是则一尘之事，即广、即陕、即大、即小，无障、无碍。 六、遍容无碍门，谓此一尘望于一切，由普遍即是广容故，遍在一切中时即复还摄彼一切法，全住自一中；又由广容即是普遍故，令此一尘还即遍在自内一切差别法中。是故此一尘自遍他时，即他遍自，能容、能入同时，遍、摄无碍。思之。 七、摄入无碍门，谓彼一切望于一法，以入他即是摄他故，一切全入一中之时，即令彼一还复在自一切之内，同时无碍。又由摄他即是入他故，一法全在一切中时，还令一切恒在一内，同时无碍。思之。 八、交涉无碍门，谓一法望一切有摄、有入，通有四句：谓一摄一切、一入一切；一切摄一、一切入一；一摄一法、一入一法；一切摄一切、一切入一切。同时交、参无碍。 九、相在无碍门，谓一切望一，亦有入、有摄，亦有四句：谓摄一入一；摄一切入一；摄一入一切；摄一切入一切。同时交、参，无障、无碍。 十、普融无碍门，谓一切及一，普皆同时，更互 现代汉语译本 一切微尘之中，由于‘非异’（不是不同的）即‘非一’（不是相同的）的缘故，它完全遍布十方而不会移动自身的位置，即是远，即是近，即是普遍，即是安住，没有阻碍，没有障碍。 五、广陕无碍门，指的是诸事法与理，由于‘非一’即‘非异’的缘故，不会损坏一粒微尘，却能广阔地容纳十方刹土和无尽的海洋；由于‘非异’即‘非一’的缘故，广阔地容纳十方法界，而微尘本身不会因此变大。因此，一粒微尘的事，即是广阔的，即是狭窄的，即是大的，即是小的，没有阻碍，没有障碍。 六、遍容无碍门，指的是这一粒微尘相对于一切事物，由于普遍存在即是广阔容纳的缘故，普遍存在于一切事物之中时，又会反过来摄取那一切法，完全安住在自身之中；又由于广阔容纳即是普遍存在的缘故，使得这一粒微尘又普遍存在于自身内部的一切差别法之中。因此，这一粒微尘自身遍布于其他事物时，即是其他事物遍布于自身，能容纳、能进入同时发生，遍布和摄取没有阻碍。仔细思考。 七、摄入无碍门，指的是那一切事物相对于一法，因为进入其他事物即是摄取其他事物的缘故，一切事物完全进入一法之中时，又使得那一法反过来存在于自身的一切事物之内，同时没有阻碍。又由于摄取其他事物即是进入其他事物的缘故，一法完全存在于一切事物之中时，又使得一切事物恒常存在于一法之内，同时没有阻碍。仔细思考。 八、交涉无碍门，指的是一法相对于一切事物，有摄取、有进入，总共有四种情况：即一法摄取一切事物，一法进入一切事物；一切事物摄取一法，一切事物进入一法；一法摄取一法，一法进入一法；一切事物摄取一切事物，一切事物进入一切事物。同时交错、参与，没有阻碍。 九、相在无碍门，指的是一切事物相对于一法，也有进入、也有摄取，也有四种情况：即摄取一法进入一法；摄取一切事物进入一法；摄取一法进入一切事物；摄取一切事物进入一切事物。同时交错、参与，没有阻碍，没有障碍。 十、普融无碍门，指的是一切事物和一法，普遍地同时存在，互相...
English
English version Within every dust mote, because of 'non-difference' (not being different) which is 'non-oneness' (not being the same), it completely pervades the ten directions without moving a single position. It is distant, it is near, it is pervasive, it is abiding, without obstruction, without hindrance. 5. The Gate of Unobstructed Vastness and Narrowness refers to the fact that all phenomena and principles, because of 'non-oneness' which is 'non-difference', do not destroy a single dust mote, yet can broadly contain the ten directions of Buddha-lands and endless oceans; because of 'non-difference' which is 'non-oneness', broadly containing the ten directions of the Dharma-realm, while the dust mote itself does not become larger. Therefore, the affair of a single dust mote is vast, is narrow, is large, is small, without obstruction, without hindrance. 6. The Gate of Unobstructed Universal Containment refers to this single dust mote in relation to all things. Because universal existence is broad containment, when it universally exists within all things, it in turn re-collects all those dharmas, completely abiding within itself; and because broad containment is universal existence, it causes this single dust mote to universally exist within all the differentiated dharmas within itself. Therefore, when this single dust mote pervades others, it is others pervading itself, able to contain and able to enter simultaneously, pervading and collecting without obstruction. Contemplate this. 7. The Gate of Unobstructed Inclusion refers to all things in relation to one dharma. Because entering others is collecting others, when all things completely enter into one, it causes that one to in turn exist within all things of itself, simultaneously without obstruction. And because collecting others is entering others, when one dharma completely exists within all things, it causes all things to constantly exist within one, simultaneously without obstruction. Contemplate this. 8. The Gate of Unobstructed Interpenetration refers to one dharma in relation to all things, having collection and having entry, there are four possibilities in total: that one dharma collects all things, one dharma enters all things; all things collect one dharma, all things enter one dharma; one dharma collects one dharma, one dharma enters one dharma; all things collect all things, all things enter all things. Simultaneously intermingling and participating, without obstruction. 9. The Gate of Unobstructed Mutual Existence refers to all things in relation to one, also having entry and also having collection, also having four possibilities: that collecting one enters one; collecting all enters one; collecting one enters all; collecting all enters all. Simultaneously intermingling and participating, without obstruction, without hindrance. 10. The Gate of Unobstructed Universal Fusion refers to all things and one, universally existing simultaneously, mutually... --------------------------------------------------------------------------------
Chinese
相望，一一具前两重四句。普融无碍，准前思之。令圆明显现，称行境界，无障、无碍。深思之，令现在前也。 第四色、空章十门止观者。 第一会相归性门，于中，有二种：一、于所缘境会事归理。二、于能缘心摄将入正也。 第二依理起事门者，亦有二种：一者、所归理非断空故，不碍事相宛然。二者、所入止不滞寂故，复有随事起修妙觉观。 第三理事无碍门者，亦有二种：一、由习前理事能通交彻，故今无碍也。二、双现前故，遂使止观同于一念顿照故。 第四理事双绝门者，由事、理双观互相形夺故，遂使而双俱尽，非理非事，寂然双绝，是故令止观双泯，迥然无寄也。 第五心境融通门者，即彼绝理事之无碍境，与彼泯止观之无碍心，二而不二，故不碍心境；而冥然一味，不二而二，故不坏一味，而心、境两分也。 第六事事相在门者，由理带诸事全遍一事，是故以即止之观，于一事中现一切法，而心无散动。如一事，一切亦尔。 第七彼此相是门者，由诸事悉不异于理，理复不异于事，即是一切而念不乱，如一事一切亦尔。 第八即入无碍门者，由交参非一与相含非异，体无二故，是故以止观无二之智顿现，即入二门同一法界，即心无散动 现代汉语译本： 相望，一一具备前面两重四句的含义。普遍融合而没有阻碍，按照前面的思路来理解。使圆满的道理明显地显现出来，与所修行的境界相符，没有障碍，没有阻碍。深入思考这些道理，使它们在眼前呈现。 第四，关于色、空章的十门止观： 第一，会相归性门：其中有两种含义：一、对于所缘的境界，将事相归于理性。二、对于能缘的心，收摄并引导进入正道。 第二，依理起事门：也有两种含义：一、所归依的理性不是断灭的空，所以不妨碍事相宛然存在。二、所进入的止不滞留于寂静，所以又有随顺事相而生起的微妙觉观。 第三，理事无碍门：也有两种含义：一、由于先前已经习惯了理事能够互相通达，所以现在没有阻碍。二、理事同时显现，于是使得止观在同一念头中顿然照见。 第四，理事双绝门：由于事和理互相观照，互相影响，以至于事和理都消失殆尽，既不是理也不是事，寂然无声，两者都消失了，因此使得止观也一同泯灭，空旷而没有任何寄托。 第五，心境融通门：就是那超越了理事的无碍境界，与那泯灭了止观的无碍心，二者不是二，所以不妨碍心和境；而冥然合为一体，不是一也不是二，所以不破坏一体的境界，而心和境又分为两部分。 第六，事事相在门：由于理性带着诸事完全遍布于一事之中，因此用即是止的观，在一事中显现一切法，而心没有散乱动摇。如同一事，一切事也是这样。 第七，彼此相是门：由于诸事都不异于理性，理性也不异于事，这就是一切，而念头不乱，如同一事，一切事也是这样。 第八，即入无碍门：由于交参不是单一，以及相含不是差异，本体没有二，因此用止观无二的智慧顿然显现，即刻进入二门，同一于法界，即心没有散乱动摇。