華嚴法界玄鏡 2.21

2.21

釋曰：此下第四相即對也。前明隱奪，事隱於理而理不亡，理奪於事而事猶存。雖言奪事皆盡，而意在彼事相虛，非無彼事也。今明相即，廢己同他，各唯一耳。今第七門，理望於事，亦有法、喻。法中先略釋；後以是法無我下，出所以。若是但空，出於事外，則不即事。今以即法為無我理，離於事外有何理耶？故理虛無體，全將事法本來虛寂為真理耳。喻中無動而非濕，以事即理，意明全將濕為動，故理即事耳。

The commentary says: Below is the fourth pair, mutual identity. Earlier, concealment and annulment were explained: phenomena conceal principle yet principle does not perish; principle annuls phenomena yet phenomena still remain. Although it is said that the annulment of phenomena is complete, the meaning lies in the phenomenal characteristics being empty, not in the non-existence of those phenomena. Now, mutual identity is explained: abandoning oneself to identify with the other, each is solely the other. In this seventh gate, principle is viewed from phenomena, and there are also the Dharma and a metaphor. In the Dharma, first there is a brief explanation; then, from "because it is the selflessness of dharmas" onward, the reason is given. If it were merely emptiness, existing outside of phenomena, then it would not be identical to phenomena. Now, since identical dharmas are the principle of selflessness, what principle could there be apart from phenomena? Therefore, principle is empty and devoid of [independent] essence; it takes the original emptiness and quiescence of phenomenal dharmas in their entirety to be true principle. In the metaphor, there is no movement that is not wetness: by phenomena being identical to principle, it intends to clarify that wetness is taken in its entirety to be movement, and thus principle is identical to phenomena.