華嚴經明法品內立三寶章 2.54

2.54

真妄心境通有四句：一、約情有心境，境謂空有相違，以存二相故；心謂二見不壞，是妄情故。或境上有空同性，以俱是所執故；心上亦同，俱是妄見故。二、約法亦有心境，境謂空有不二，以俱融故；心謂絕二見，以見無二故。或境上空有相違，以全形奪故；心上亦二，謂隨見一分，餘分性不異故。三、以情就法說，謂境即有無俱情有，有無俱理無，無二為一性，或亦相違，以全奪故；心謂妄取情中有，以是執心故。或亦比知其理無，以分有觀心故。四、以法就情說，境即有無俱理有，有無俱情無，無二為一性；或亦相違，以全奪故。心謂見理有，以智故；見情無，以悲故；或見無二心，是一心故。此上四門中，約境各有四句，心上各四句，總有三十二句，准思之。

Mind and object as true and deluded generally have four propositions: (1) There are mind and object according to sentiment. The object means that emptiness and existence contradict each other, because both characteristics are preserved; the mind means that the two views are not destroyed, because it is deluded sentiment. Or, on the object there is an identical nature of emptiness, because both are what is clung to; on the mind it is also the same, because both are deluded views. (2) There are also mind and object according to Dharma. The object means that emptiness and existence are non-dual, because both are fused; the mind means that it transcends the two views, because the view is without duality. Or, on the object emptiness and existence contradict each other, because they completely negate and appropriate each other; on the mind there are also two, meaning that following the seeing of one part, the nature of the remaining part is not different. (3) Explaining by bringing sentiment to Dharma: the object means that existence and non-existence are both existent according to sentiment, and existence and non-existence are both non-existent according to principle, non-dually being a single nature; or they also contradict each other, because they completely negate [each other]; the mind means it falsely grasps existence within sentiment, because it is an adhering mind. Or it also knows through inference that it is non-existent according to principle, because it partially has a contemplating mind. (4) Explaining by bringing Dharma to sentiment: the object means that existence and non-existence are both existent according to principle, and existence and non-existence are both non-existent according to sentiment, non-dually being a single nature; or they also contradict each other, because they completely negate [each other]. The mind means it sees existence according to principle through wisdom; it sees non-existence according to sentiment through compassion; or it sees the mind of non-duality, being a single mind. Within these four gates above, each has four propositions with respect to the object and four propositions with respect to the mind, making thirty-two propositions in total, which should be contemplated accordingly.