[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經義海百門](https://indike.org/pramana/in.bauddha.taisho.1875) › 1.121 # 華嚴經義海百門 1.121 華嚴經義海百門 1.121 - **Language:** Classical Chinese ### [1.121](https://indike.org/pramana/in.bauddha.taisho.1875.1.121) 三、觀體用者，謂了達塵無生無性一味，是體；智照理時，不礙事相宛然，是用。事雖宛然，恒無所有，是故用即體也，如會百川以歸於海。理雖一味，恒自隨緣，是故體即用也，如舉大海以明百川。由理事互融，故體用自在。若相入則用開差別，若相即乃體恒一味。恒一恒二，是為體用也。 > Third, contemplating essence and function: fully comprehending that the dust mote is anutpāda, lacks intrinsic nature, and is of one taste is essence; when wisdom illuminates principle without obstructing the vivid presence of phenomenal marks, that is function. Although phenomena are vividly present, they are constantly non-existent; therefore function is essence, like converging the hundred rivers to return to the sea. Although principle is of one taste, it constantly accords with conditions; therefore essence is function, like pointing to the great ocean to illuminate the hundred rivers. Because principle and phenomena mutually blend, essence and function are completely unhindered. If they interpenetrate, then function unfolds distinctions; if they are mutually identical, then essence is constantly of one taste. Constantly one and constantly two—such are essence and function. > — English (machine translation) (machine translation) - [Previous: 1.120](https://indike.org/pramana/in.bauddha.taisho.1875.1.120) - [Next: 1.122](https://indike.org/pramana/in.bauddha.taisho.1875.1.122) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1875.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1875~en-mt.1.121) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1875.1.121](https://indike.org/pramana/in.bauddha.taisho.1875.1.121) · Pramāṇa