華嚴一乘教義分齊章 3.54

3.54

若依圓教，佛果常等義有三說：一約用，佛果既通三世間等一切法，是故具有常等四句；二約德，佛果即具四義，謂一修生、二本有、三本有修生、四修生本有，圓融無礙，備無邊德，是故亦通常等四句。上二句義思之可見；三約體，亦通四句，謂此經中以不說為顯故是常，與阿含相應故是無常，二義無礙故俱有，隨緣起際故俱非。此上三義。若體即俱體，乃至用即俱用，以體攝無礙故，皆有常等無礙思之。

According to the perfect teaching, the doctrines of permanence and so forth in the buddha-fruition have three explanations: First, in terms of function: since the buddha-fruition pervades all phenomena such as the three realms, it fully possesses the four propositions of permanence and so forth. Second, in terms of qualities: the buddha-fruition possesses four principles, namely: 1. produced through cultivation, 2. fundamentally inherent, 3. fundamentally inherent yet produced through cultivation, and 4. produced through cultivation yet fundamentally inherent; these are fused without obstruction and complete with boundless qualities; therefore, it also pervades the four propositions of permanence and so forth. The meaning of the above two approaches can be seen upon reflection. Third, in terms of essence: it also pervades the four propositions; that is, in this sūtra, because it is revealed through non-explanation, it is permanent; because it corresponds to the Āgamas, it is impermanent; because both meanings are unobstructed, both exist; because it accords with the limit of dependent origination, both are negated. These are the three meanings above. If it is essence, then all are essence; up to, if it is function, then all are function; because the essence subsumes unobstructed, all have the unobstructedness of permanence and so forth; reflect on this.