華嚴法界玄鏡 2.17

2.17

釋曰：此下第三相害對。言相害者，形奪兩亡故。今此第五，理望於事，故理奪事。文有法、喻，亦攬第三成此第五，以全將理而為事故，事本盡矣。先正釋；後以離真下，出其所以。真外無事故，則奪事也，如攬水為波，波唯是濕，波自虛矣。故〈出現品〉云：「設一切眾生於一念中悉成正覺，與不成正覺亦無有異。何以故？菩提無相、無非相故。」物物無相，斯理顯現，生佛兩亡。

Explanation: From here below is the third pair of mutual impairment. “Mutual impairment” means that in their mutual overriding both are obliterated. Now in this fifth [gate], principle is viewed in relation to phenomena, hence principle subdues phenomena. The text has the doctrine and the simile; it also takes up the third to establish this fifth: because entirely taking principle as phenomena, phenomena are fundamentally eliminated. First it directly explains; afterwards, from “because outside of true...” onward, it sets forth its reason. Because outside of the real there are no phenomena, it subdues phenomena; just as taking water as waves, waves are purely wetness, and waves are themselves illusory. Therefore the “Manifestation” chapter states: “Even if all sentient beings in a single thought-moment all attained true awakening, it would not be different from not attaining true awakening. Why is this? Because bodhi is without characteristics and without non-characteristics.” When each and every thing is without characteristics, this principle is manifested, and both sentient beings and Buddhas are obliterated.