華嚴經義海百門 1.28

1.28

八、無差別者，謂見塵相圓小，與一切法分齊有異，是為差別。觀塵無體，一切皆空，唯理所現，無復異體，是無差別。又此理性隨緣成一切法，非無分齊，是即差別。經云「諸法無差別，唯佛分別知，了差無差法，非無理事故。」然差別緣起萬有，無差法界一空，由空與有同別互融，會萬有以為一空，差即無差；觀一空而成萬有，無差即差。差與無差一際顯現，四句作之，可見。

Eighth, non-differentiation: this means that seeing the characteristics of a dust mote as round and small, differing in delimitation from all phenomena, is differentiation. Contemplating the dust mote as lacking essence, all is completely empty; manifested solely by principle, there is no further differing essence—this is non-differentiation. Furthermore, this nature of principle accords with conditions to form all phenomena without lacking delimitations—this is differentiation. The sūtra says: "All phenomena are without differentiation; / only the Buddha through discrimination knows them, / comprehending differentiated and undifferentiated phenomena, / because they are not apart from principle and phenomena." Thus, differentiation is the myriad existents of pratītyasamutpāda; non-differentiation is the single emptiness of the dharmadhātu. Because emptiness and existence, identity and difference inter-fuse, gathering the myriad existents to become the single emptiness, difference is non-difference; contemplating the single emptiness to form the myriad existents, non-difference is difference. Difference and non-difference manifest in a single realm; if formulated through the four propositions, it can be seen.