華嚴經義海百門 1.69

1.69

七、表性德者，問：塵是有耶？答：是非有之有，如水月鏡像，經云「非有是有」。問：塵是無耶？答：是有之非有，空無性也，經云「有是非有」。問：塵是亦有亦無耶？答：從緣生故有，無自性故空，空有一際，自在成也，論云「以有空義故，一切法得成。」問：塵是非有非無耶？答：有相空相俱不可得也，互相奪盡，無所成立。今此性德，但無執著，不礙分別，論云「若因有與無，亦遮亦應聽，離言心不著，是則無有過。」

Seventh, expressing the virtues of nature: Question: Is a dust mote existent? Answer: It is an existence that is non-existent, like the moon in the water or an image in a mirror. A sūtra says: 'Non-existence is existence.' Question: Is a dust mote non-existent? Answer: It is a non-existence of existence, empty and without intrinsic nature. A sūtra says: 'Existence is non-existence.' Question: Is a dust mote both existent and non-existent? Answer: Because it arises from conditions, it exists; because it lacks self-nature, it is empty. Emptiness and existence are a single realm, unimpededly established. A treatise says: 'Because there is the meaning of emptiness, all phenomena can be established.' Question: Is a dust mote neither existent nor non-existent? Answer: The characteristic of existence and the characteristic of emptiness are both unobtainable; they completely negate each other, with nothing established. Now, regarding these virtues of nature, as long as there is no grasping, they do not hinder differentiation. A treatise says: 'If based on existence and non-existence, one both negates and accepts; if the mind is detached from words and clings to nothing, then there is no fault.'