English
English version 义 (yì, meaning): One is that it hides other dharmas while preserving itself (six); two is that it manifests other dharmas while its own self is exhausted (four); three is equivalent to ten; four is equivalent to eight. One and two are generalities, so they are not matched with the following. The above is a general conclusion. The following separately collects the ten gates. Viewing phenomena from the perspective of principle, there is accomplishment (three), destruction (five), identity (seven), and separation (nine). Viewing principle from the perspective of phenomena, there is manifestation (four), concealment (six), oneness (eight), and difference (ten). Reverse: Five, six, nine, ten. Forward: Three, four, seven, eight. 自在 (zìzài, unconstrained): That is, accomplishment is destruction, etc. 无障无碍 (wú zhàng wú ài, without obstruction or hindrance): Accomplishment does not hinder destruction, etc. 同时顿起 (tóngshí dùn qǐ, simultaneous arising): Not in a sequential order. Furthermore, phenomena have no inherent substance, relying on conditions to arise, so one can speak of accomplishment, destruction, etc., but cannot speak of concealment, manifestation, etc. The nature of principle inherently exists, so one can speak of concealment, manifestation, etc., but cannot speak of accomplishment, destruction, etc. Not understanding the initial one and two is because they are general characteristics. The remaining eight gates are established based on this. Moreover, the aspect of universal pervasion has no distinct differences, unlike concealment, manifestation, etc., which have distinctions. The following exhorts cultivation, saying: 'Deeply contemplate, making the observation clear and manifest, this is what is called the unobstructed observation of the perfect fusion of principle and phenomena.' 周遍含容观 (zhōubiàn hánróng guān, Observation of Universal Pervasion and Containment) The third Observation of Universal Pervasion and Containment: Phenomena are unobstructed by phenomena. Divided into three parts: one, indication; two, explanation; three, concluding exhortation. 事如理融 (shì rú lǐ róng, Phenomena fuse with principle): Each and every phenomenon is like principle, therefore they can interpenetrate. If viewed solely from the perspective of phenomena, they will obstruct each other; if viewed solely from the perspective of principle, there is nothing to obstruct, nor is there anything to universally contain. Now, because phenomena fuse with principle, there are ten gates of unobstructedness. 遍 (biàn, pervasion) (周遍, zhōubiàn, universal pervasion), 摄 (shè, gathering) (含容, hánróng, containment) unobstructed: Principle contains myriad virtues, there is nothing to compare it to, briefly using the two meanings of emptiness as an analogy, namely, universal pervasion and containment. 交参 (jiāocān, interpenetration): Mutually interpenetrating each other. 自在 (zìzài, unconstrained): Simultaneously acting as both subject and object. Briefly distinguishing the ten gates: One is for the root of the meaning, essence, substance, and function of the Dharma; two is universal pervasion; three is containment. These three are complete. Four explains two; five explains three; six and seven both encompass four and five; eight and nine fuse and gather. -------------------------------------------------------------------------------- 六七。十收八九也。
Chinese
一理如事门 由此真理全为事故。如事显现。如事差别。大小一多。变易乃至无量无尽也。有本标云。理如事现。事如理遍。乍观释中。多遍现义。细寻成局阙余义相故。 谓事法既虚相无不尽 不待泯之。 理性真实体无不现 真理即与一切千差万别之事俱时历然显现。如耳目所对境也。亦如芥瓶。亦如真金。为佛菩萨比丘及六道众生形像之时。与诸像一时显现。无分毫之隐。亦无分毫不像。今理性亦尔。无分毫隐。亦无分毫不事。不同真空观。及以理夺事门中。唯是理现也。故次云。 此则事无别事即全理为事 上释也。下以人证云。 是故菩萨虽复看事即是观理然说此事为不即理 不坏事故。 二事如理门 一一事。皆如理溥遍广大。如理彻于三世。如理常住本然。 谓诸事法与理非异 先出遍之所由由前门理如事故即。事不异理。故遍此与前门互相如为一对。又与后门以非一非异互望。能遍能含为一对。 故事随理而圆遍 总标宗也。下别示遍相遂令一尘溥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 且指一事为例释之。 如一微尘一切事法亦尔 例诸佛菩萨缘觉声闻。及六道众生一一皆尔。 三事含理事 现代汉语译本：六七相加等于十三，十减去八九也等于十三。 一、理如事门：由此可见，真理完全是为了事物而存在。事物由此显现，事物由此产生差别，包括大小、一多、变化，乃至无量无尽。有版本标题写道：‘理如事现，事如理遍。’乍一看解释中，多是‘遍’和‘现’的含义，仔细探究，发现成就格局缺少其余的含义。 所谓事法既然是虚幻的，那么它的相貌就没有不穷尽的，不需要等待它消泯。 理性是真实存在的，它的本体没有不显现的。真理与一切千差万别的事物同时历历在目地显现出来，就像耳目所面对的境界一样。也像芥子和瓶子，也像真金，当它成为佛、菩萨、比丘以及六道众生的形象时，与各种形象同时显现，没有丝毫的隐藏，也没有丝毫的不像。现在的理性也是这样，没有丝毫的隐藏，也没有丝毫的不像事物。这不同于真空观，以及用理来取代事物的法门，那些法门中只有理显现。所以接下来讲到： 这样，事物就没有独立的事物，而是完全以理作为事物。这是上面的解释。下面用人的证悟来说明： 因此，菩萨虽然看事物就是观理，但仍然说这件事物不是理本身，因为没有破坏事物的存在。 二、事如理门：每一件事物，都像理一样普遍广大，像理一样贯穿三世，像理一样恒常存在。 所谓诸事法与理并非不同。首先说明普遍的原因，由于前面的‘理如事’，所以事物不异于理，因此普遍。这与前面的‘理如事门’相互对应，又与后面的‘非一非异’相互对照，能够普遍包含。 所以事物随着理而圆满普遍。这是总的纲领。下面分别展示普遍的相貌，于是让一粒微尘普遍地存在于法界，法界的全体普遍地存在于各种事物中，这时这一粒微尘也像理性一样完全存在于一切事物中。这里先用一件事物为例来解释。 像一粒微尘一样，一切事物也是这样。例如诸佛（Buddha，觉悟者）、菩萨（Bodhisattva，追求觉悟的众生）、缘觉（Pratyekabuddha，靠自己觉悟者）、声闻（Śrāvaka，听闻佛法而觉悟者），以及六道众生，每一个都是这样。 三、事含理事
English
English version: Six plus seven equals thirteen, and ten minus eight and nine also equals thirteen. I. The Principle as Phenomena Gate: From this, the truth is entirely for the sake of phenomena. Phenomena thus manifest, and phenomena thus produce differences, including size, oneness and multiplicity, change, and even immeasurable and inexhaustible qualities. Some versions title it: 'Principle is like phenomena appearing, phenomena is like principle pervading.' At first glance, the explanation mostly concerns the meanings of 'pervading' and 'appearing.' Upon closer examination, it is found that the achieved structure lacks the remaining meanings. Since phenomena are illusory, their appearances are inexhaustible, and there is no need to wait for them to vanish. The nature of principle is real, and its essence is invariably manifest. Truth, along with all the myriad differences of phenomena, simultaneously and clearly appears, just like the realm perceived by the ears and eyes. It is also like the mustard seed and the bottle, or like pure gold, when it takes the form of Buddhas (Buddha, enlightened one), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Bhikshus (Bhikshu, monks), and beings in the six realms, it simultaneously appears with all forms, without the slightest concealment, and without the slightest dissimilarity. The nature of principle is also like this, without the slightest concealment, and without the slightest non-phenomena. This is different from the contemplation of emptiness, and the Dharma gate of using principle to replace phenomena, where only principle appears. Therefore, it is said next: Thus, phenomena have no separate phenomena, but are entirely principle as phenomena. This is the above explanation. Below, it is illustrated with human realization: Therefore, although Bodhisattvas see phenomena as observing principle, they still say that this phenomenon is not principle itself, because it does not destroy the existence of phenomena. II. Phenomena as Principle Gate: Each and every phenomenon is as universally vast as principle, penetrates the three times like principle, and constantly abides like principle. The so-called phenomena are not different from principle. First, explain the reason for pervasiveness. Due to the preceding 'Principle as Phenomena,' phenomena are not different from principle, therefore they are pervasive. This corresponds to the preceding 'Principle as Phenomena Gate,' and contrasts with the following 'Neither One nor Different,' capable of universally containing. Therefore, phenomena are perfectly pervasive with principle. This is the general outline. Below, the aspects of pervasiveness are separately shown, thus allowing one dust mote to universally exist in the Dharma Realm, and the entirety of the Dharma Realm to universally exist in all phenomena. At this time, this one dust mote is also like the nature of principle, completely existing in all phenomena. Here, one phenomenon is taken as an example to explain. Like one dust mote, all phenomena are also like this. For example, all Buddhas (Buddha, enlightened one), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), Śrāvakas (Śrāvaka, disciples who hear the teachings), and beings in the six realms, each and every one is like this. III. Phenomena Containing Principle and Phenomena -------------------------------------------------------------------------------- 门 文二。一正释此门。二总融二门。
Chinese
谓诸事法与理非一故存本一事而能广容(标宗)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 指一为例也。由上一事。含于理故。余一切事。与所含理。体不异故。随所含理皆于一事中现也。然此亦与理非异。方能含。今但标非一者。约存本一事为能含法故。又以对前门故。 如一尘一切法亦尔(结例)此理事融通非一非异故总有四句 为能含边。皆具与理非一非异义。由非一故。有体为能含。由非异故。有用方能含也。 一一中一 上一中有下一也。上一是能含。下一是所含。下一是能遍。上一是所遍也。余三句一一例知。 二一切中一三一中一切四一切中一切各有所由思之 通论四句。皆上为能含。即当所遍。下为能遍。即当所含。若准下一多相望不同。即第二句是遍义。第三句是含义。末句互为含遍。初句皆阙也。但应云摄入。至下当明。 四通局无碍门 释第二门。二门唯通。今不坏相。有不遍故兼局。 谓诸事法与理非一(故局)即非异故(故通)令此事法不离一处即全遍十方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。 五广狭无碍门 释第三门。 门 文二。一正释此门。二总融二门。 谓诸事法与理非一故存本一事而能广容(标宗)如一微尘(一个极小的粒子)其相不大而能容摄无边法界(无限的宇宙)由刹等诸法既不离法界是故俱在一尘中现 指一为例也。由上一事。含于理故。余一切事。与所含理。体不异故。随所含理皆于一事中现也。然此亦与理非异。方能含。今但标非一者。约存本一事为能含法故。又以对前门故。 如一尘一切法亦尔(结例)此理事融通非一非异故总有四句 为能含边。皆具与理非一非异义。由非一故。有体为能含。由非异故。有用方能含也。 一一中一 上一中有下一也。上一是能含。下一是所含。下一是能遍。上一是所遍也。余三句一一例知。 二一切中一三一中一切四一切中一切各有所由思之 通论四句。皆上为能含。即当所遍。下为能遍。即当所含。若准下一多相望不同。即第二句是遍义。第三句是含义。末句互为含遍。初句皆阙也。但应云摄入。至下当明。 四通局无碍门 释第二门。二门唯通。今不坏相。有不遍故兼局。 谓诸事法与理非一(故局)即非异故(故通)令此事法不离一处即全遍十方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。 五广狭无碍门 释第三门。