[...] The fusedness says far more about the relationship between the individual things in the world of Shih and Li than on the myriad forms of this relationship, which may arise between the individual things in the world of Shih. Some of the most characteristic forms that belong here are:
1. simultaneous mutual identification
2. simultaneous mutual in-transformation (gegenseitige Einverwandlung)
3. Identity of the subject and the object of doing or an act
4. Identity of the One and the Many
5. Simultaneous sudden emergence.
All these have the purpose of formulation, the dynamic interaction of different types of Li to describe how they as Shih-shih are known Wu-ai in the world of Shih. Shih-shih means any individual details in the world of Shih and Wu-ai means "to be unhindered."
Each is individually Shih unhindered not only fused with Li, but also with each other every Shih, individually, each other and totalistic. So that when I lift a finger, the whole world of Shih is contained in it, separately and not only the world as such, but each individual reality severally.
Another consequence of Hua-yen terms, which we have referred here to make the mind-edifice of the Hua-yen to understand are:
1. interfuse (pien) and embrace (yang )
2. take (something) into herself (she) and
3. into something enter (je)
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