華嚴一乘教義分齊章 4.7

4.7

初門護執者，問：「真如是有耶？」答：「不也，隨緣故。」問：「真如是無耶？」答：「不也，不變故。」問：「亦有亦無耶？」答：「不也，無二性故。」問：「非有非無耶？」答：「不也，具德故。」又問：「有耶？」答：「不也，不變故。何以故？由不變故，隨緣顯示。」問：「無耶？」答：「不也，隨緣故。何以故？由隨緣故，不變常住也。」餘二句可知。又問：「有耶？」答：「不也，離所謂故。」下三句例然。又問：「有耶？」答：「不也，空真如故。」問：「無耶？」答：「不也，不空真如故。」問：「亦有亦無耶？」答：「不也，離相違故。」問：「非有非無耶？」答：「不也，離戲論故。」又問：「有耶？」答：「不也，離妄念故。」問：「無耶？」答：「不也，聖智行處故。」餘句準之。

Regarding the first gate, warding off attachments: Question: "Is suchness existent?" Answer: "No, because it accords with conditions." Question: "Is suchness nonexistent?" Answer: "No, because it is unchanging." Question: "Is it both existent and nonexistent?" Answer: "No, because it lacks dual natures." Question: "Is it neither existent nor nonexistent?" Answer: "No, because it is endowed with virtues." Further question: "Is it existent?" Answer: "No, because it is unchanging. Why? Because being unchanging, it is revealed in accordance with conditions." Question: "Is it nonexistent?" Answer: "No, because it accords with conditions. Why? Because in according with conditions, it is unchanging and permanently abiding." The remaining two propositions can be understood by extension. Further question: "Is it existent?" Answer: "No, because it is free from what is predicated." The lower three propositions follow this pattern. Further question: "Is it existent?" Answer: "No, because it is empty suchness." Question: "Is it nonexistent?" Answer: "No, because it is non-empty suchness." Question: "Is it both existent and nonexistent?" Answer: "No, because it is free from contradiction." Question: "Is it neither existent nor nonexistent?" Answer: "No, because it is free from conceptual proliferation." Further question: "Is it existent?" Answer: "No, because it is free from false thoughts." Question: "Is it nonexistent?" Answer: "No, because it is the sphere of activity of noble gnosis." The remaining propositions are modeled on this.