華嚴經明法品內立三寶章 2.8

2.8

三、應異無礙，雙辨同體異體門者，以此二門同一緣起，不相離故。若無異體，則諸緣雜亂，非緣起故；若無同體，緣不相資，亦非緣起故。要由不雜，方有相資。是故若非同體，無異體故；若非異體，無同體故。是故通辨亦有四句：一、或舉體全異，具入即俱；二、或全體是同，亦具入即俱，以法融通各全攝故；三、或俱，以同異無礙，雙現前故；四、或俱非，以相奪俱盡，故雙非也。餘入即等，准思知之。上來第一緣起相由門竟（餘未作）。

Third, regarding unobstructed correspondence and difference, the gate that dual-clarifies identical essence and different essence: because these two gates are the same dependent origination and are not separate from each other. If there were no different essence, then the various conditions would be chaotic and mixed, and it would not be dependent origination; if there were no identical essence, the conditions would not support one another, and it would also not be dependent origination. Only by not being mixed do they support one another. Therefore, if it were not identical essence, there would be no different essence; if it were not different essence, there would be no identical essence. Therefore, comprehensively clarifying it also has four propositions: (1) Either the entire essence is completely different, possessing both interpenetration and identification. (2) Or the entire essence is identical, also possessing both interpenetration and identification, because phenomena interpenetrate and each completely gathers [the others]. (3) Or both, because identity and difference are unobstructed and dual-manifest before one. (4) Or neither, because through mutual depriving both are exhausted, and thus both are negated. The remaining [aspects] such as interpenetration and identification should be known by contemplating accordingly. The first gate above, the mutual conditionality of dependent origination, is concluded (the rest has not yet been composed).