華嚴經義海百門 1.79

1.79

三、出入定者，謂見塵性空，即是十方一切真實之理，名為入定也。然見此塵無性空理之時，乃是十方之空也。何以故？由十方之心見於一塵，是故全以十方為塵定，亦不礙事相宛然。是起，然起之與定俱等虛空界，但以一多融通、同異無礙，是故一入多起、多入一起，差別入一際起、一際入差別起，悉皆同時，一際成立，無有別異。當知定即起、起即定，一與一切，同時三昧起，一切塵中入正受，一毛端頭三昧起。

Third, emerging from and entering samādhi: Seeing that the dust mote is empty of nature is the true reality of all the ten directions; this is called 'entering samādhi.' Yet, when seeing this principle of the empty nature of the dust mote, it is the emptiness of the ten directions. Why? Because the mind of the ten directions sees a single dust mote, the ten directions in their entirety are the dust mote's samādhi, which also does not obstruct the phenomenal characteristics from being distinctly present. This is emerging. Yet both emerging and samādhi are equal to the realm of empty space. Merely because the one and the many are fused and penetrating, and identity and difference are unobstructed, the one enters and the many emerge, the many enter and the one emerges, entering differentiation and emerging in a single realm, entering a single realm and emerging in differentiation—all are simultaneous, established in a single realm, without difference. One should know that samādhi is emerging, and emerging is samādhi; the one and the all simultaneously emerge from samādhi, entering samāpatti within all dust motes, and emerging from samādhi at the tip of a single hair.