華嚴經義海百門 1.8

1.8

二、入法界者，即一小塵緣起，是法；法隨智顯，用有差別，是界。此法以無性故，則無分齊，融無二相，同於真際，與虛空界等遍通一切，隨處顯現，無不明了。然此一塵與一切法各不相知，亦不相見。何以故？由各各全是圓滿法界，普攝一切，更無別法界，是故不復更相知相見。縱說知見，莫非法界知見，終無別法界可知見也。經云「即法界無法界，法界不知法界。」若性相不存，則為理法界；不礙事相宛然，是事法界。合理事無礙，二而無二，無二即二，是為法界也。

Second, entering the dharmadhātu: The pratītyasamutpāda of a single small dust mote is the dharma; the dharma manifests in accordance with wisdom, and its functions are distinct—this is the dhātu (realm). Because this dharma lacks intrinsic nature, it has no boundaries; interfused without dual characteristics, it is identical to true reality, equally pervading all things like the realm of space, manifesting everywhere with complete clarity. Yet this single dust mote and all phenomena neither know one another nor see one another. Why is this? Because each and every one entirely constitutes the complete dharmadhātu, universally encompassing everything, with no other dharmadhātu besides; therefore they do not further know or see one another. Even if one speaks of knowing and seeing, it is nothing other than the knowing and seeing of the dharmadhātu; there is ultimately no other dharmadhātu that could be known or seen. A sūtra says: 'The dharmadhātu is without dharmadhātu; the dharmadhātu does not know the dharmadhātu.' If nature and marks do not persist, it is the dharmadhātu of principle; not obstructing the evident appearance of phenomenal marks, it is the dharmadhātu of phenomena. Combining principle and phenomena without obstruction, two yet not two, non-dual and yet dual—this is the dharmadhātu.