華嚴經探玄記 5.48

5.48

七不退住自分中，心堅不轉者，與前正心何別？釋：前正心入理，今理事不退，以念念淳至雙現前故，同七地也。又可前位會事入理，此俱行，後位從理向事，以漸純熟故也。是故前位但於三寶等處聞讚不喜、聞毀不憂，猶未堪聞有之與無，以不勝故。此中聞有無利害，轉深堅固不動，故過前也。中約理為無、約事為有，以是有即無之有故，聞有亦得無，不為有所動；以無即有之無故，聞無亦得有，不為無所動，以得雙行故爾也。又約三性以釋有無。又不出生死者，以無可出故、大悲不捨故。又三世同如故一相，不壞差別故非一。勝進中十法五對：一一多相即。二教義相依。味是教也。三有無無礙，一所執理無為非有，即是情有故為有；二有此理無，故非有是有；三約理法，謂非情有是理有；四依他似有故非有，有此有故以為有；五依他無生為非有，不壞似有故為有；六有此無生故準之；七真如離相故非有，有此真故為有；八空真如為非有，即是不空為有；九無性性為非有，有此為有；十隨染隱故非有，性本淨故為有也。有是非有者，翻前十義即是，應知。四相非相無礙、五性非性無礙，並具十義，逆順同前，準知。又釋後三對，約三性三無性，如次應知。釋所學中，欲使雙行無礙善巧圓滿，故云具足等也。

In one's own stage in the seventh, the Non-regressing Abidance: regarding the firm and unturning mind, what is the difference between this and the previous Correct Mind? Explanation: the previous Correct Mind entered principle; now, principle and phenomena do not regress, because in thought-moment after thought-moment, their genuine arrival is doubly manifested before one; thus it is the same as the seventh bhūmi. Alternatively, in the previous stage, one unified phenomena to enter principle; here, both proceed together; in the subsequent stage, one proceeds from principle toward phenomena, because of gradual maturation. Therefore, in the previous stage, one merely did not rejoice upon hearing praise or feel sorrow upon hearing slander regarding the Triratna and so forth, yet was not yet able to hear of existence and non-existence, because of not having prevailed. Here, hearing of existence, non-existence, benefit, and harm, one becomes all the more deeply solidified and unshakeable; hence it surpasses the previous one. Within it, according to principle it is non-existence, and according to phenomena it is existence; because it is an existence that is identical to non-existence, upon hearing of existence one also grasps non-existence and is not moved by existence; because it is a non-existence that is identical to existence, upon hearing of non-existence one also grasps existence and is not moved by non-existence; it is like this because both proceed together. Furthermore, existence and non-existence are explained according to the three natures. Furthermore, not exiting saṃsāra is because there is nothing to exit, and because of not abandoning through great compassion. Furthermore, because the three times are identical in suchness, they are of one characteristic; because distinctions are not destroyed, they are not one. In the superior advancement, there are ten dharmas in five pairs: first, the mutual identity of the one and the many. Second, the mutual reliance of teaching and meaning; "flavor" is the teaching. Third, the unobstructedness of existence and non-existence: 1. the grasped principle being non-existent is non-existence, which is affective existence, hence it is existence; 2. there is this non-existence of principle, hence non-existence is existence; 3. regarding the dharma of principle, that which is not affective existence is the existence of principle; 4. the dependent is seemingly existent, hence it is non-existence; having this existence, it is considered existence; 5. the dependent being without arising is non-existence; not destroying the seeming existence, it is existence; 6. having this non-arising, [it is understood] by analogy to this; 7. suchness being free of characteristics is non-existence; having this truth, it is existence; 8. empty suchness is non-existence, which is non-empty, hence existence; 9. the nature of non-nature is non-existence; having this, it is existence; 10. being concealed conforming to defilement is non-existence; the nature being fundamentally pure is existence. That "existence is non-existence" reverses the preceding ten meanings, as should be understood. Fourth, the unobstructedness of characteristics and non-characteristics; and fifth, the unobstructedness of nature and non-nature; both possess the ten meanings, adverse and favorable being the same as before, as should be known by analogy. Another explanation: the latter three pairs should be understood in sequence according to the three natures and three non-natures. In explaining what is practiced: wishing to bring the unobstructed skilful means of dual practice to full completion, it says "complete," and so forth.