English
English version The arising of conditions: This has two causes. 1. All dharmas are without self-nature (Svalaksana, the fixed and unchanging nature of things), hence they are empty. 2. Because there is no self-nature, events and principles can be established. As stated in the *Madhyamaka-karika* (Treatise on the Middle Way): 'Because there is the meaning of emptiness, all dharmas can be established.' The *Mahaprajnaparamita Sutra* (Great Perfection of Wisdom Sutra) says: 'If dharmas are not empty, there is no path and no fruit.' Just as waves depend on water to be established, so too, relying on the Tathagatagarbha (the womb of the Tathagata, the storehouse of the merits of the Tathagata), there are all dharmas. Understand it this way. The *Srimala Sutra* says: 'Relying on the Tathagatagarbha, there is birth and death. Relying on the Tathagatagarbha, there is Nirvana.' The *Lankavatara Sutra* also says: 'The Tathagatagarbha creates karma and receives retribution.' The *Awakening of Faith in the Mahayana* says: 'Relying on the Tathagatagarbha, there are arising and ceasing minds, etc.' The *Questioning of Enlightenment Chapter* says: 'The Dharma-nature originally has no birth, but it manifests as having birth, etc.' The four aspects can reveal the principle: Like an image showing the brightness of a mirror, consciousness and wisdom show the original nature. The *Awakening of Faith* says: 'Because of ignorance (Avidya, delusion about the true nature of things), one can know names and meanings, so one speaks of true enlightenment (real awakening), etc.' It means that because phenomena embrace the principle, phenomena are illusory, while the principle is real. Because phenomena are illusory, the principle within the entire phenomenon is revealed. Just as the appearance of waves is illusory, so the substance of water is revealed. Understand the principle in this way. The *Mount Sumeru Gatha* says: 'Knowing that all dharmas have no self-nature, understanding the Dharma-nature in this way, one sees Locana (the one who illuminates everywhere).' 5. Using principle to seize phenomena: Because the principle has been revealed by the previous path, here we use principle to seize phenomena. It means that since phenomena embrace the principle, all phenomena disappear, and only the one true principle is equally revealed. This is the above doctrine, the below cause. Because apart from the true principle, no fragment of phenomena can be obtained. Just as using water to seize waves, the waves all disappear. This is like the water existing and causing the waves to disappear. The *Appearance Chapter* says: 'Suppose all sentient beings attain perfect enlightenment in every moment, there is no difference from not attaining perfect enlightenment, just as a transformed person transforms the mind, transforming into perfect enlightenment.' 6. Phenomena can conceal the principle: Because of the accomplishment of the third situation, the principle is concealed. It means that the true principle follows conditions to accomplish all phenomena, but since these phenomena contradict (also called '匝') the principle, phenomena are revealed while the principle is not revealed. Just as water forms waves, the waves are revealed while stillness is concealed. The *Sutra* says: 'The Dharmakaya (the Dharma-nature body of the Buddha) transmigrates through the five paths, and is called sentient beings,' so it causes the --------------------------------------------------------------------------------
Chinese
生现时法身不现也 问明品亦云。未曾有一法。得入于法性。 七真理即事门 谓凡是真理必非事外 上宗下因。 以是法无我理故事必依理虚无体故 若但是空。出于事外。则不即事。今以即法为无我理。离事何有理耶。 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 净名云。一切众生皆如也。又云。一切众生即寂灭相。不复更灭。 如波动相举体即水无异相也 前门法身流转。名曰众生。此门众生寂灭。即是法身。法身众生。义一名异。 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 后门义。应一一反此三对。但文小异尔。 如即波之水非波以动湿异故。 十事法非理门 谓全理之事事恒非理相性异故 前云。真妄虚实。今但有一对。 能依非所依故是故举体全理而事相宛然。如全水之波非水以动义非湿故 七八于解常一。九十于谛常二。此下结劝也。先结束前义云。 此上十义同一缘起 真空四义。一废己同他。第三门也。二泯他存己。五也。三自他俱存。九也。四自他俱泯。七也。妙有四 现代汉语译本： ‘生现时法身不现也’。《明品》也说：‘未曾有一法，得入于法性。’ 七、真理即事门 意思是说，凡是真理必定不是在事物之外。这是从宗（真理）和因（事物）的角度来说。 因为一切法都是无我的道理，所以事物必定依据于理，因为理是虚无的本体。如果仅仅是空，而脱离了事物，那就不是‘即事’。现在以‘即法’为无我的道理，离开了事物，哪里会有理呢？ 因此，这个理的整体都是事物，才算是真理，就像水就是波浪，没有不湿的动荡，所以说‘即水是波’，要这样思考。 八、事法即理门 意思是说，缘起的事法必定没有自性，因为没有自性，所以整体就是真理，所以说众生就是如来，不需要等待灭度。《净名经》说：‘一切众生皆如也。’又说：‘一切众生即寂灭相，不复更灭。’ 就像波动的相，整体就是水，没有不同的相。前面的‘门’说，法身流转，名为众生。这个‘门’说，众生寂灭，就是法身。法身和众生，意义相同，名称不同。 九、真理非事门 意思是说，‘即事’的理，但不是事，因为真和妄不同，实和虚不同，所依和能依不同。后面的意义，应该一一反对此三对，只是文字稍微不同而已。 就像‘即波’的水，但不是波，因为动和湿不同。 十、事法非理门 意思是说，全体是理的事，事始终不是理，因为相和性不同。前面说‘真妄虚实’，现在只有一对。 能依不是所依，所以整体是理，而事相依然存在。就像全体是水，而波不是水，因为动的意义不是湿。第七和第八‘门’在理解上常常是一致的，第九和第十‘门’在谛理上常常是二元的。下面是总结和劝勉。先总结前面的意义说： 以上这十个意义，都是同一缘起。真空的四种意义：一是废除自己而同于他，是第三‘门’。二是泯灭他而保存自己，是第五‘门’。三是自己和他都存在，是第九‘门’。四是自己和他都泯灭，是第七‘门’。妙有的四种意义：
English
English version: ‘When the Dharmakāya (Dharmakaya, the body of the Dharma, the ultimate reality) manifests, it does not manifest in the present moment.’ The ‘Clarity Chapter’ also says: ‘There has never been a single dharma (dharma, law, teaching, phenomenon) that can enter into the nature of Dharma (Dharmata, the nature of reality).’ 7. The Gate of Truth Being Identical to Phenomena This means that all truth must not be outside of phenomena. This is from the perspective of the principle (truth) and the cause (phenomena). Because all dharmas are the principle of no-self (anatta), phenomena must rely on principle, because principle is the empty essence. If it is only emptiness and is separate from phenomena, then it is not ‘identical to phenomena.’ Now, taking ‘identical to Dharma’ as the principle of no-self, where would principle be apart from phenomena? Therefore, the entirety of this principle is phenomena, and only then is it truth, just as water is waves, and there is no movement that is not wet. Therefore, think of ‘water being waves’ in this way. 8. The Gate of Phenomena Being Identical to Principle This means that the arising phenomena of dependent origination (pratītyasamutpāda) must have no self-nature (svabhava). Because they have no self-nature, their entirety is identical to truth. Therefore, it is said that sentient beings are thus come (Tathagata), without waiting for extinction. The ‘Vimalakirti Sutra’ says: ‘All sentient beings are thus come.’ It also says: ‘All sentient beings are the aspect of stillness and extinction, and will not be extinguished again.’ Just as the aspect of waves is entirely water, with no different aspect. The previous ‘gate’ said that the Dharmakāya flows and transforms, and is called sentient beings. This ‘gate’ says that the stillness and extinction of sentient beings is the Dharmakāya. Dharmakāya and sentient beings have the same meaning but different names. 9. The Gate of Truth Not Being Identical to Phenomena This means that the principle that is ‘identical to phenomena’ is not phenomena, because truth and delusion are different, reality and illusion are different, and that which is relied upon and that which can rely are different. The meaning of the following should be the opposite of these three pairs, but the wording is slightly different. Just as the water that is ‘identical to waves’ is not waves, because movement and wetness are different. 10. The Gate of Phenomena Not Being Identical to Principle This means that the phenomena that are entirely principle are always not principle, because aspect and nature are different. The previous said ‘truth, delusion, reality, illusion,’ but now there is only one pair. That which can rely is not that which is relied upon. Therefore, the entirety is principle, but the aspect of phenomena is still distinct. Just as the entirety is water, but the wave is not water, because the meaning of movement is not wetness. The seventh and eighth ‘gates’ are often the same in understanding, and the ninth and tenth ‘gates’ are often dualistic in truth. The following is a conclusion and exhortation. First, summarize the previous meaning by saying: The above ten meanings are all the same dependent origination. The four meanings of true emptiness: first, abolishing oneself and being the same as others, is the third ‘gate.’ Second, obliterating others and preserving oneself, is the fifth ‘gate.’ Third, oneself and others both exist, is the ninth ‘gate.’ Fourth, oneself and others are both obliterated, is the seventh ‘gate.’ The four meanings of wondrous existence: --------------------------------------------------------------------------------
Chinese
义。一隐他存己。六也。二显他自尽。四也。三即十也。四即八也。一二是总故不配之。上结束。下别收十门。 约理望事则有成(三也)有坏(五也)有即(七也)有离(九也)事望于理有显(四也)有隐(六也)有一(八也)有异(十也)。 逆 五六九十。 顺 三四七八。 自在 即成即坏等。 无障无碍 成不碍坏等。 同时顿起 非前后也。又事无体藉缘。可言成坏等。不可言隐显等。理性本有。可言隐显等。不可言成坏等。不会初二者。是总相故。余之八门。依此成也。又相遍门无别异相。非如隐现等殊故。此下劝修云。 深思令观明现是谓理事圆融无碍观。 周遍含容观 周遍含容观第三 事事无碍也。文三。一标。二释。三结劝。 事如理融 一一事皆如理故融通也。谓若唯约事即彼此相碍。若唯约理。即无可相碍。亦无可遍容。今以事如理融。故有十门无碍。 遍(周遍)摄(含容)无碍 理含万德。无可同喻。略如虚空二义。谓溥遍含容。 交参 彼此涉入。 自在 同时互为能所。 略辨十门 一为法义体用之本。二是周遍。三是含容。此三备矣。四释二也。五释三也。六七皆收四五也。八九融摄 现代汉语译本 义：一为隐藏他法而存立自身（六）；二为彰显他法而自身消尽（四）；三即是十；四即是八。一和二是总括，所以不与后文相配。以上是总的结束语。下面分别收录十门。 从理的角度来看事，则有成就（三）、有坏灭（五）、有即是（七）、有相离（九）。从事的角度来看理，则有显现（四）、有隐藏（六）、有一体（八）、有差异（十）。 逆：五、六、九、十。 顺：三、四、七、八。 自在：即成就即坏灭等。 无障无碍：成就不妨碍坏灭等。 同时顿起：不是有先后顺序的。又，事没有自体，依靠因缘而生，可以说成就、坏灭等，但不能说隐藏、显现等。理性本来就存在，可以说隐藏、显现等，但不能说成就、坏灭等。不理解最初的一和二，是因为它们是总相的缘故。其余的八门，都是依此而成立的。又，相遍门没有特别的差异之相，不像隐藏、显现等有差别。下面劝修说： ‘深刻思考，使观照明晰显现，这就是所谓的理事圆融无碍观。’ 周遍含容观 周遍含容观第三：事事无碍。分为三个部分：一、标示；二、解释；三、总结劝勉。 事如理融：一一事都如理，所以能够融通。如果仅仅从事的角度来看，就会彼此障碍；如果仅仅从理的角度来看，就没有什么可以障碍，也没有什么可以周遍含容。现在因为事如理融，所以有十门无碍。 遍（周遍）、摄（含容）无碍：理包含万德，没有什么可以比喻，略微用虚空的两种含义来比喻，即溥遍含容。 交参：彼此相互涉入。 自在：同时互相作为能和所。 简略辨析十门：一是为了法义体用的根本；二是周遍；三是含容。这三者就完备了。四是解释二；五是解释三；六和七都收摄了四和五；八和九融摄。