---
title: "脩大方廣佛華嚴法界觀 · 一理遍於事門"
description: "脩大方廣佛華嚴法界觀是中國佛教華嚴宗的重要典籍相傳為初祖杜順和尚所著實際成書於唐代反映了華嚴思想的早期體系該觀門以法界為核心系統闡述了真空觀理事無礙觀周遍含容觀三種觀法展現了事事無礙圓融無盡的華嚴境界為修習華嚴經教提供了具體的禪觀實踐路徑在華嚴宗發展史上具有奠基性地位對後世佛教哲學與實修影響深遠是深入理解華嚴一乘思想的關鍵文本"
url: "https://rushiwowen.co/en/r/cmgm0a8e60fnrl204o3ej77k8"
---
### 一理徧於事門甲
> The Principle Pervades All Phenomena
謂能徧之理性無分限乙所徧之事分位差別丙一一事中理皆全徧丁非是分徧戊何以故彼真理不可分故己是故一一纖塵皆攝無邉真理無不圎足庚。
> The universal principle (li) that pervades all things has no boundaries or divisions, while the specific phenomena (shi) it pervades have distinct positions and differences. Yet within each individual phenomenon, the principle is fully present—not partially present. Why is this? Because true reality (zhenli) is indivisible. Therefore, even the tiniest speck of dust contains the entirety of infinite truth, perfectly and completely.
圭峰註
> You have arrived at the summit of sacred knowledge; now, ask your questions.
乙性空真理一相無相故子。
> \[The truth of inherent emptiness is the ultimate equality - free from all distinctions and forms.\]
丙淨心境互為緣起起㓕時分此彼相貌不可具陳丑。
> The state of a pure mind and the external world arise and cease in mutual dependence, moment by moment. Their characteristics on this side and that side cannot be fully described.
丁不全即是可分。
> Dukkha means incompleteness, which implies separation.
戊經云法性徧在一切處一切眾生及囯土三世悉在无有餘亦无形相而可淂三句即全徧末句即不可分也。
> The Dharma-nature \[Dharma-dhatu\] pervades all places, All beings and lands, Throughout past, present, and future – nothing is left out. Yet it has no form that can be grasped. These three lines mean it is omnipresent; The last line means it cannot be divided.
己釋全徧所以也。
> This refers to oneself.This explains the reason for the complete and universal \[nature of things\].
夷門註
> Yimen's Note
乙謂能遍之理性无分限者約不変义釋標中理之一字。
> \*\*2\*\* Commentary: The universal, boundless nature of the principle that pervades all things—this is explained in terms of its unchanging quality, which is signified by the word 'principle' in the title.
子注性空者真如不守自性故即隨緣义謂真理性空妙能隨緣性𠰥不空云何隨緣一相者体无增减故无相者離差別相故由无相故即相故能徧事如金中无噐而能為噐思之。
> Substance is empty of fixed nature—true suchness does not cling to its own essence, therefore it follows conditions. This means that the truth has an empty nature, yet it can magically adapt to circumstances. If it were not empty, how could it adapt? Oneness means that its essence neither increases nor decreases. No-form means it is free from all distinctions. Because it has no form, it can manifest all things while remaining formless. For example, gold has no inherent shape of a vessel, yet it can become any vessel. Consider this.
所遍下釋標中事字事由理成事法体空為理所遍故分位差別者分限位次不壞成事相故𠰥壞事相将何所遍故知理上隨緣即事上成事事上体空即理上不変法无前後有前後耳。
> The following explanation examines the phrase "things" mentioned earlier, showing that phenomena arise from underlying principles. While phenomena appear as concrete events, their essential nature is emptiness—this serves as the foundation that pervades all things. The distinctions and differences among phenomena—their boundaries, positions, and sequences—do not destroy their tangible forms. If we were to eliminate these forms, what would there be left for the principle to pervade? Thus we understand that the principle, when adapting to conditions, manifests as phenomena; and phenomena, in their essential nature, are empty, reflecting the unchanging principle. The truth is that the principle and phenomena have no before or after, yet we perceive them sequentially.
丑注淨𱽍者者順𣴑下轉隨无明緣起惑造業六道循環之相也淨者逆𣴑上轉隨真如淨緣㓕惑生智四圣窮源之相也心境者約凡迷成約圣悟成淨互為緣起者謂心无自相托境方生境空本性由心故現故古人云境由能境能由境能欲知両叚元是一空只由空故為理所遍起㓕𱽍者謂迷時起淨㓕悟時淨起㓕迷悟不可同時而語也時分約三世謂一念萬年𱽍此彼者自他也𠰥以心為自則境為他𠰥以為自則以淨為他凡圣依正時処皆然具也陳列也不可者难為也此𱽍分位差別事法难為列。
> This is a detailed annotation on the concepts of purity and impurity, their relationship with delusion and enlightenment, and how they function across different states and perspectives. Here is a clear, natural English translation: --- Impurity is that which follows the downward flow, moving with ignorance, driven by delusion and karmic action, cycling through the six realms of existence. Purity is the upward flow, moving with the true nature, eliminating delusion and generating wisdom, seeking the origin pursued by the four types of noble beings. "Mind and objects" refers to the fact that for the deluded person, both mind and its objects become impure, while for the awakened person, they become pure. Their mutual arising means that the mind has no independent form — it arises dependent on objects. Objects, being empty by nature, appear because of the mind. Thus, the ancients said: "The object exists because of the perceiving ability, and the perceiving ability exists because of the object." One should know that both these aspects are fundamentally one emptiness. It is because of this emptiness that the principle pervades all things. Arising and ceasing means that when deluded, impure states arise and pure states cease. When awakened, pure states arise and impure states cease. Delusion and awakening cannot occur at the same time. The "time" dimension refers to the three periods of time, the concept that a single thought contains ten thousand years. "This and that" refers to self and other. If the mind is considered self, then objects are other. If the impure is considered self, then the pure is other. This applies universally to all distinctions between ordinary beings and noble beings, their proper retribution and their environments — it is fully inclusive. "To list" means to display or enumerate systematically. "Impossible" means it is difficult to do. These differentiated aspects and distinctions among conditioned phenomena are difficult to arrange or list in order.
丁一一下釋標中徧字此明事法理隨緣成理外无事故全遍也或問曰理唯一味事有千差云何全遍只由一理不可分故所以全遍故注云不全即是可分也注文近顕可知。
> one, one, and one — explaining the word “all-pervading” within the title. This clarifies that phenomena and principles exist together through conditions, and that there is no phenomenon outside the principle — hence the statement “all things are completely pervaded.” Someone may ask: “Principles are uniform and singular, while phenomena are varied and manifold — how can they be completely pervaded?” The reason is simply that a single principle cannot be divided. Because it is indivisible, it pervades everything completely. That is why the commentary says: “If it were not whole, it would be divisible.” The commentary’s explanation is straightforward and easy to understand.
注經云𱽍者此引大經一偈證成全遍不可分也法性者能遍理也謂隨緣遍事体常不変為事法性故云法性一切処者捴明所遍事法下別釋云一切眾生者即所遍正報謂六凡四圣也及國土者即所遍依報謂淨土穢邦也上約橫三世者約時竪論謂过現未也悉尽也在遍也无有餘者无所不遍也意云一真之理橫遍竪穷時処事法尽遍无遺上三句證成文云一一事中理皆全遍隨緣义亦无形相而可淂者𨿽遍一切不同一切證成文云非是分遍不可分义。
> Commentary explains: This passage cites a verse from the Larger Sutra to demonstrate that the perfection of reality is not divisible. The Dharma-nature is the principle that can pervade everything. It adapts to conditions to manifest in all phenomena, while its essence remains unchanging. As the nature of phenomena, it is called "Dharma-nature." "Everywhere" generally points to all phenomena that are pervaded. The following explanation says: "All sentient beings" refers to the living beings that are pervaded, including the six ordinary realms and four holy states. "And lands" refers to the environments that are pervaded, including pure lands and impure realms. The above covers horizontally across time and vertically across the three periods—past, present, and future. "Completely" means thoroughly. "Without exception" means nothing is left unpervaded. The meaning is: the one true principle pervades horizontally and vertically, completely penetrating all times, places, and phenomena without omission. The three sentences above prove that within each individual phenomenon, the principle is fully and entirely present. It adapts to conditions, but has no form that can be grasped. Though it pervades everything, it is not identical to any particular thing. This proves that it is not a partial pervasion—it is the meaning of indivisibility.
何以故下徴所以也問理性是一事法差別上云全遍何所以故故下云彼真理不可分故是故者承上之詞以是上义故一一細小㣲塵皆挕无边法界真理无不圎滿具足此則事无別事即全理為事事法体空故攝理也事為能挕即所遍也理為所挕即能遍也故相遍二門无先後耳後門但反此故思之又初句結標中事字次句結理字後句結徧字又初句即所遍次句即能遍末句即全遍又初句結一一事中次句結理皆全遍末句結非是分徧方名理徧事也然此門中行人當了法身自性有隨緣用如是覌之方曰𮗚智也。
> Why is this so? The following explanation clarifies the reason. We might ask: since the fundamental nature is one and the same, why do we say that it completely pervades each and every distinct phenomenon? The answer lies in the indivisibility of that universal principle. The term "therefore" connects this reasoning. Because of this, each and every tiny speck of dust contains the boundless realm of reality. The universal principle is perfectly and completely present in it. This means that phenomena are not separate entities—they are entirely the principle itself. Since phenomena are empty in essence, they encompass the principle. Phenomena serve as the container, which is what is pervaded. The principle serves as the contained, which is what pervades. Thus, the two aspects of mutual pervasion occur simultaneously, without any sequence. The second aspect is simply the reverse of this. Consider it carefully: the first phrase concludes with the word "phenomenon," the second with "principle," and the third with "pervasion." Alternatively, the first phrase refers to what is pervaded, the second to what pervades, and the third to complete pervasion. Another reading: the first phrase concludes with "each and every phenomenon," the second with "the principle is completely present," and the third with "this is called the principle pervading phenomena, not partial pervasion." In this approach, practitioners should understand that the Dharma-body’s own nature has a function that adapts to conditions. One should contemplate in this way; this is true wisdom.
### 頌
> Verse
理事無礙𮗚第二。
> \*\*The Second Contemplation: Principle and Phenomena are Without Obstruction\*\*
山高不碍雲卷天靜何妨鶴徃来义曰理者是前門真空不変理事者此門隨緣成底事也然前門但是揀情顕理如金出礦未為噐用今明真理隨緣成其事耳无礙者理事相望体用互𭣣𠰥不変即隨緣理不礙事也成事即体空事不礙理也覌者权实双融无碍智也只為此門隨緣所以落在第二此門行理量双融之行運权实互融之智超理事大小之情離体用一異之見證理事无礙双融之中道此門法义已當大乗同教之極致也但理事鎔融存亡逆順通有十門同一緣起矣。
> The mountain’s height does not hinder the clouds from rolling and unfurling; the sky’s stillness does not prevent the crane from coming and going. In terms of principle: the previous gate is the unchanging emptiness of the front door. In terms of phenomena: this gate is about how this door follows conditions to accomplish things. Still, the previous gate simply separates attachments to reveal principle—like extracting gold from ore before it is shaped into a tool. Now we understand that true principle, by following conditions, manifests as phenomena. "Non-obstruction" here refers to the mutual relationship between principle and phenomena: essence and function interpenetrate. If the unchanging gives rise to conditions, then principle does not hinder phenomena. When phenomena arise, their essence is empty—so phenomena do not hinder principle either. "Insight" here means the wisdom that seamlessly integrates both relative and absolute truths. It is precisely because this gate follows conditions that it is considered the second level. This gate applies the practice of merging both the measure of things and their intrinsic principle—the wisdom that interweaves expedient and ultimate truth. It transcends attachments to essence and function, size and shape, and realizes the middle way where principle and phenomena are unobstructed and fused. In terms of teachings, this gate has already reached the highest point of the Mahayana shared teachings. But the fusion of principle and phenomena, their existence and disappearance, their forward and reverse motion—all unfold through ten gates, each arising from the same source of conditions.
一理徧於事門。
> The one principle pervades all phenomena.
功尽忘依處轉身斍路玄义曰一者数之始也謂一真不変之理妙能隨緣徧於千差事法覌云一一事中理皆全徧非是分徧何以故彼真理不可分故以此為門出生覌智行人於此當了法身自性有隨緣妙用正明理不礙事也。
> When all efforts are forgotten and attachments abandoned, one turns toward the path of awakening. The profound meaning states: "One" is the beginning of numbers, referring to the unchanging principle of ultimate reality. This principle wonderfully adapts to conditions, pervading all diverse phenomena. The Contemplation says: In each and every phenomenon, this principle is fully present—not partially present. Why? Because ultimate truth cannot be divided. Using this as the entry point, one develops insight and wisdom. Practitioners should understand that the intrinsic nature of the Truth-body possesses the wondrous function of responding to conditions. This clearly demonstrates that principle does not obstruct phenomena.
獨曜無𥝠對揚有凖。
> Shining alone, impartial and without bias, responding clearly with perfect measure.
應物現形如水中月。
> Appearing in response to beings, like the moon reflected in water.
寂爾本非多隨緣𠁅𠁅和。
> Calm by nature, yet not solitary; adapting to conditions, everywhere in harmony.
密移一步六門曉无限風光大地春此頌玄寂不変体一妙絕群数故曰非多也灵鍳隨緣用廣数而應之故曰𠁅𠁅和也正明理徧于事意也。
> Take one step beyond the hidden and the six gates become clear— boundless scenes of beauty, spring spreads across the earth. This verse praises the mysterious and still, unchanging essence, which is uniquely perfect and beyond all categories, so it says "not many." Yet the luminous awareness responds to conditions with widespread activity, answering everywhere according to countless situations, therefore it says "harmonizing everywhere." This precisely illuminates the meaning that principle permeates all phenomena.
鎔金金作噐動水水為波。
截瓊枝寸寸是宝析栴檀片片皆香此頌真理隨緣成事顕事事全真矣。
> A fragment of coral is a treasure in every inch; a sliver of sandalwood is fragrant in every piece. This verse illustrates that truth adapts to circumstances, revealing the absolute reality in all things.
淨元無自聖凡豈有他。
應覌法界性一切惟心造此頌一一依正俱无自性尽是真理隨緣而成豈有他法而別有体也故經曰真如淨境界一冺未尝存能隨淨緣遂分十法界也。
> One should contemplate that the nature of the Dharma Realm is entirely mind-created. This verse shows that all phenomena - both the subjective perceiver and the objective world - have no inherent nature of their own. They all arise as ultimate truth manifesting according to conditions. How could there be any other dharma with a separate essence? Therefore the sutra says: In the pure realm of Suchness, not even a single thing ever exists. Yet because it can accord with pure and impure conditions, it thereby divides into the ten Dharma Realms.
東西南北那畔不彌陁。
佛身充滿於法界普現一切群生前此頌智覌精明法眼通徹見一一塵皆淨土一一心尽彌陀大經觧長者云我欲要見安楽世界阿彌陀佛及十方佛隨意即見。
> The Buddha’s body fills the entire universe, appearing before all sentient beings. This verse shows the clarity of wisdom and insight, with Dharma eyes that see through all things—every single speck of dust is a pure land, and in every mind is the Amitabha Sutra. As the Elder said, “If I wish to see the Land of Peace and Bliss, Amitabha Buddha, and the Buddhas of the ten directions, I can see them at will.”