華嚴一乘教義分齊章 4.64

4.64

第六壞相者，椽等諸緣各住自法，本不作故。問：「現見椽等諸緣作舍成就，何故乃說本不作耶？」答：「秖由不作故，舍法得成。若作舍去，不住自法，有舍義即不成。何以故？作去失法，舍不成故。今既舍成，明知不作也。」問：「若作去有何失？」答：「有斷常二失，若言椽作舍去，即失椽法，失椽法故，舍即無椽，不得有，是斷也；若失椽法而有舍者，無椽有舍，是常也。又總即一舍，別即諸緣，同即互不相違，異即諸緣各別，成即諸緣辦果，壞即各住自法。」

Sixth, the disintegrating characteristic: because the various conditions, such as the rafters, each abide in their own phenomena and originally do not act. Question: "We presently see that the conditions such as rafters act to complete the house; why do you say that they originally do not act?" Answer: "Precisely because they do not act, the phenomenon of the house can be established. If they were to act to become the house, they would not abide in their own phenomena, and the meaning of having a house would not be established. Why? Because if they acted and forfeited their phenomena, the house would not be accomplished. Now, since the house is accomplished, we clearly know that they do not act." Question: "If they act [to become the house], what fault is there?" Answer: "There are the two faults of annihilationism and eternalism. If one says that the rafter acts to become the house, it forfeits the phenomenon of the rafter; because it forfeits the phenomenon of the rafter, the house has no rafter and cannot exist—this is annihilationism. If it forfeits the phenomenon of the rafter and yet the house exists, there is a house without rafters—this is eternalism. Furthermore, the universal is the single house; the particular is the various conditions; the identical is that they mutually do not conflict; the distinct is that the various conditions are each different; the integrating is that the various conditions achieve the result; the disintegrating is that each abides in its own phenomenon."