華嚴經義海百門 1.81

1.81

五、顯六相者，今塵全以理事、解行、教義以成緣起，此為總也；由塵總義現前，方於塵處辨體用、解行、教義各各差別，是別也。此一塵處所辨諸義，各各無性，互不相違，是同也；此一塵處，諸義體用、性相各各差別，是異也。此一塵處，諸義現前，塵法方立，是成也；此一塵處，諸義各各顯自性相，終不相成相作，是壞也。一切諸法皆具此六相，緣起方成；若不如此，則失六義也。

Fifth, distinguishing the six characteristics: Now, the dust mote entirely takes principle and phenomena, understanding and practice, and teaching and meaning to accomplish pratītyasamutpāda; this is universality. Because the universal meaning of the dust mote manifests, one then distinguishes within the dust mote essence and function, understanding and practice, and teaching and meaning in all their differentiations; this is particularity. The various meanings distinguished within this single dust mote are each without intrinsic nature and mutually non-contradictory; this is identity. Within this single dust mote, the essence and function, nature and characteristics of the various meanings are each different; this is difference. Within this single dust mote, the various meanings manifest before one so that the phenomenon of the dust mote is established; this is integration. Within this single dust mote, the various meanings each display their own nature and characteristics, never integrating or forming one another; this is disintegration. All phenomena possess these six characteristics, and only then is pratītyasamutpāda accomplished; if it were not so, then the six meanings would be lost.