華嚴經義海百門 1.22

1.22

二、明遮詮者，問曰：塵是有耶？答曰：不也，從緣無自性即空故。問：塵是無耶？答：不也，不礙緣起有故。問：塵亦有亦無耶？答：不也，空奪有盡唯空，有奪空盡唯有，互不存故。問：塵是非有非無耶？答：不也，不礙俱存故，俱除計有無之見，非無法也。經云「但除其病而不除法」，是為護過。

Second, explaining apophatic definition: Question: Is a dust mote existent? Answer: No, because [arising] from conditions it lacks intrinsic nature and is thus empty. Question: Is a dust mote non-existent? Answer: No, because that does not obstruct its existence through pratītyasamutpāda. Question: Is a dust mote both existent and non-existent? Answer: No, because emptiness totally displaces existence leaving only emptiness, and existence totally displaces emptiness leaving only existence, so that they do not mutually coexist. Question: Is a dust mote neither existent nor non-existent? Answer: No, because that does not obstruct the coexistence of both; [the two negations] together eliminate the view grasping at existence and non-existence, but this is not to say that phenomena are non-existent. The sūtra says: "Only eliminate their illness, but do not eliminate phenomena." This is to protect against faults.