第二理、事無礙觀者，謂理事鎔融存亡逆順，通有十門。
Second, the Contemplation of Non-Obstruction Between Principle and Phenomena: This refers to the fusion and interpenetration of principle and phenomena, encompassing existence and non-existence, opposition and harmony, through ten modes.
一、理遍於事門，謂能遍之理性無分限，所遍之事分位差別，一一事中理皆全遍，非是分遍。何以故？以彼真理不可分故，是故一一纖塵皆攝無邊真理，無不圓足。
First, the principle of principle pervading phenomena: the universal principle that pervades is without limits or boundaries, while the phenomena it pervades differ in their particular positions and forms. Yet in each and every phenomenon, the principle is fully present throughout—not partially present. Why? Because this true principle cannot be divided. Thus, even the smallest speck of dust contains the entirety of the boundless principle, complete and lacking nothing.
二、事遍於理門，謂能遍之事是有分限，所遍之理要無分限；此有分限之事，於無分限之理全同，非分同。何以故？以事無體，還如理故，是故一塵不壞而遍法界也。如一塵，一切法亦然。思之。此全遍門超情離見，非世喻能況。如全大海，在一波中而海非小；如一小波，匝於大海而波非大，同時全遍於諸波而海非異，俱時各匝於大海而波非一。又大海全遍一波時，不妨舉體全遍於諸波；一波全匝大海時，諸波亦各全匝互不相礙。思之。
Second: The principle of universal pervasion through phenomena. The pervasive phenomena are limited and bounded, while the principle they pervade is without limit or boundary. This limited phenomenon, within the unbounded principle, shares complete identity—not partial identity. Why? Because phenomena have no independent essence; they are like the principle itself. Therefore, a single speck of dust, without being destroyed, pervades the entirety of the cosmos. Just as with one speck of dust, so it is with all phenomena. Contemplate this.
This gate of complete pervasion transcends ordinary emotion and perception—no worldly metaphor can capture it. It is like the entire ocean residing within a single wave, yet the ocean is not diminished; or like one small wave encircling the whole ocean, yet the wave is not enlarged. At the same time, the ocean pervades all waves without becoming distinct, and each wave encircles the ocean while remaining individual. Moreover, when the whole ocean pervades one wave, it simultaneously pervades all waves in its entirety; when one wave encircles the whole ocean, every other wave also encircles it completely—all without mutual obstruction. Contemplate this.
問：「理既全體遍，一塵何故非小，既不同塵而小，何得說為全體遍於一塵？又一塵全匝於理性，何故非大？若不同理而廣大，何得全遍於理性？既成矛盾，義極相違！」
Question: "If the Principle [of Suchness] pervades all things in its entirety, why is a single speck of dust not considered small? Since it is not small like the dust, how can it be said that the entirety pervades that speck? Again, if that speck is fully encompassed within the Principle, why is it not large? If it is not vast like the Principle, how can it be said to be entirely pervaded by it? This seems contradictory—the meaning is utterly inconsistent!"
答：「理、事相望，各非一異，故得全收，而不壞本位。
Answer: "When we compare principle and phenomena, they are neither identical nor separate from each other. Therefore, they can fully encompass one another without losing their individual positions."
「先、理望事有其四句：一、真理與事非異故，真理全體在一事中。二、真理與事非一故，理性恒無邊際。三、以非一即是非異故，無邊理性全在一塵。四、以非異即是非一故，一塵理性無有分限。
「次、以事望理亦有四句者：一、事法與理非異故，一塵全匝於理性。二、事法與理非一故，不壞於一塵。三、以非一即非異故，一小塵匝無邊真理。四、以非異即非一故，匝無邊理而塵不大。思之。」
問：「無邊理性全遍一塵時，外諸事處為有理性？為無理性？若塵外有理，則非全體遍一塵！若塵外無理，則非全體遍一切事。義甚相違！」
答：「以一理性融故，多事無礙故，故得全在內而全在外，無障無礙，是故各有四句。
「先、就理四句者：一、以理性全體在一切事中時，不礙全體在一塵處，是故在外即在內。二、以全體在一塵中時，不礙全體在餘事處，是故在內即在外。三、以無二之性，各全在一切中故，是故亦在內亦在外。四、以無二之性，非一切故，是故非內非外。前三句明與一切法非異，此之一句明與一切法非一，良為非一非異，故內外無礙。
「次、就事四句者：一、一事全匝於理時，不礙一切事法亦全匝，是故在內即在外。二、一切事法各匝於理時，不礙一塵亦全匝，是故在外即在內。三、以諸事法同時各匝故，是故全在內亦全在外，無有障礙。四、以諸事法各不壞故，彼此相望，非內亦非外。思之。」
三、依理成事門，謂事無別體，要因真理而得成立。以諸緣起皆無自性故，由無性理，事方成故。如波攬水以成動，水望於波，能成立故。依如來藏，得有諸法，當知亦爾。思之。
四、事能顯理門，謂由事攬理故，則事虛而理實，以事虛故，全事中之理挺然露現。猶如波相虛，令水體露現。當知此中道理亦爾。思之。
五、以理奪事門，謂事既攬理成，遂令事相皆盡，唯一真理平等顯現，以離真理外無片事可得故。如水奪波，波無不盡，此則水存已，壞波令盡。
六、事能隱理門，謂真理隨緣，成諸事法；然此事法既違於理，遂令事顯，理不現也。如水成波，動顯靜隱。《經》云：「法身流轉五道名曰眾生。故眾生現時法身不現也。」
七、真理即事門，謂凡是真理必非事外，以是法無我理故。事必依理，理虛無體，是故此理舉體皆事，方為真理。如水即波無動，而非濕故，即水是波。思之。
八、事法即理門，謂緣起事法必無自性，無自性故，舉體即真。故說眾生即如，不待滅也。以波動相舉，體即水故，無異相也。
九、真理非事門，謂即事之理而非是事，以真、妄異故，實非虛故，所依非能依故。如即波之水，非波，以動、濕異故。
十、事法非理門，謂全理之事，事恒非理，性、相異故，能依非所依故，是故舉體全理而事相宛然。如全水之波，波恒非水，以動義，非濕故。
此上十義同一緣起，約理望事，則有成、有壞，有即、有離；事望於理，有顯、有隱，有一、有異；逆順自在，無障無礙，同時頓起。深思，令觀明現。是謂理、事圓融無礙觀也。