華嚴經明法品內立三寶章 1.52

1.52

第二、斷常者，亦先總、後別。總中四句，由前滅故不常，中後生故不斷，俱、不俱，准思之。別中亦四句，由滅壞及背前故，法不至法，本不移而不常；由引後及依前故，位不絕位，恒流而不斷。由上二義不相離故，不斷即不常，恒流而不轉，不轉轉、轉不轉無二故也。由滅壞違生後，由背前違依前，是故非常非非常，非斷非非斷。今此流轉法，亦非流轉、非不流轉也，思之可見。

Second, regarding annihilation and permanence: here too there is first the general and then the specific. In the general, there are four propositions: because of the preceding ceasing it is not permanent; because of the subsequent arising it is not annihilated; both, and neither—consider these accordingly. In the specific, there are also four propositions: due to destruction and turning away from the preceding, a dharma does not reach a dharma, and its root does not shift, hence it is not permanent; due to inducing the posterior and relying on the preceding, position does not sever position, constantly flowing, hence it is not annihilated. Because the above two meanings are inseparable, non-annihilation is precisely impermanence; it constantly flows yet does not rotate; non-rotating rotation and rotating non-rotation are without duality. Because destruction opposes generating the posterior, and turning away from the preceding opposes relying on the preceding, it is neither permanent nor not impermanent, neither annihilated nor not non-annihilated. Now, this transmigrating dharma is also neither transmigrating nor non-transmigrating; this can be seen upon contemplation.