大方廣佛華嚴經隨疏演義鈔 43.61

43.61

疏「相則念念不住」等者，然三相四相一念具足，已如初卷。今性相別明。若相融為四者，攬緣名生，生即無生。空有無礙虛相安立，名之為住，住即無住。圓融形奪隨緣轉變，名之為異，異即無異。兩相都盡各無自性，名之為滅，滅即無滅。斯則即相而性，故無所得。

Regarding the commentary's phrase “As for characteristics, they do not abide from thought to thought” and so forth: the three characteristics or four characteristics are completely present in a single thought, as already stated in the first fascicle. Now nature and characteristics are clarified separately. If the characteristics are harmonized into four: grasping conditions is called arising, and arising is non-arising. The non-obstruction of emptiness and existence, where unreal characteristics are established, is called abiding, and abiding is non-abiding. Complete harmony and mutual deprivation, transforming in accordance with conditions, is called difference, and difference is non-difference. Both characteristics being completely exhausted and each having no intrinsic nature is called cessation, and cessation is non-cessation. This is precisely identifying characteristics with nature, and therefore there is nothing to be attained.