大方廣佛華嚴經隨疏演義鈔 10.14

10.14

疏「二事遍於理門」者，文中二：先正明、後會前。前中所以要全同者，以事無別體，還如理故。若不全同，則不如理，色不異空義不極成。然相遍二門超情難見。何者？謂事既有分，理即無分，如何得遍？若塵遍法界，塵應非小；理遍同事，應如小塵。今明由事與理有非一非異義故，以非異故全同、以非一故不壞。分別則事理兩分，如海之波，一波全遍大海，以同海故；大海全在小波，以海無二，故全在一波，亦全在諸波，同一海故。

As for the Commentary's "Second, the gate of phenomena pervading principle," in the text there are two [parts]: first, directly clarifying; next, harmonizing with the preceding. In the former, the reason it must be entirely identical is that phenomena have no separate essence, being just like principle. If not entirely identical, they would not be like principle, and the meaning that form is not different from emptiness would not be fully established. However, these two gates of mutual pervasion transcend ordinary sentiments and are difficult to perceive. Why? Because since phenomena have divisions and principle lacks divisions, how can there be pervasion? If a dust mote pervades the dharmadhātu, the dust mote should not be small; if principle pervades and is identical to phenomena, it should be like a small dust mote. Now it is clarified that because phenomena and principle have the meaning of being neither identical nor different: because they are not different, they are entirely identical; because they are not identical, they are not destroyed. If differentiated, phenomena and principle are two divisions. Like the waves of an ocean: a single wave entirely pervades the great ocean because it is identical to the ocean; the great ocean is entirely within the small wave because the ocean is not dual, so it is entirely in a single wave, and also entirely in all waves, because they are the same single ocean.