華嚴經義海百門 1.15

1.15

九、推去來者，謂塵隨風東去時，求去相不可得；隨風西來時，求來相亦不可得，皆唯塵法，竟無來去之相。以無實故，來時無所從來，去時亦無所去。經云「法無去來，常不住故。」良以了塵去來無體，所以去來即無去來，無去來而恒來去，一際成立，無有彼此之差別，是故經云「菩薩不來相而來，不去相而去。」所以不移塵處而詣十方，恒不離十方而入塵處，恒不來去，而來去之量等於法界也。

Ninth, investigating departure and arrival: When a dust mote moves eastward with the wind, seeking the mark of departure cannot be found; when it comes westward with the wind, seeking the mark of arrival also cannot be found. They are all merely the phenomenon of the dust mote; there are ultimately no marks of arrival and departure. Because they lack reality, when coming there is no place from which it comes; when departing there is also no place to which it goes. A sūtra says: 'Phenomena have no departure or arrival, because they are constantly non-abiding.' Truly, because one understands that the dust mote's departure and arrival have no essence, departure and arrival are precisely no departure or arrival; without departure and arrival, it yet ever arrives and departs. Established as a single realm, there is no difference between this and that. Therefore a sūtra says: 'The bodhisattva comes without the mark of coming, and departs without the mark of departing.' For this reason, without moving from the place of the dust mote, one visits the ten directions; constantly without leaving the ten directions, one enters the place of the dust mote. Ever without coming or departing, the measure of coming and departing is equal to the dharmadhātu.