華嚴經明法品內立三寶章 2.66

2.66

開中亦二：初不住、後明住。不住亦二：一不住生死、二不住涅槃。初中亦二：一由見生死過患故不可住、二生死見本空故無可住。二、不住涅槃亦二：一見涅槃本自有故不待住、二由不異生死故不住。又智理無別故、能所絕故，無能住也。二、明住，亦二：初、住生死者，亦二：一由見過患起大悲故住，為除纏故也；二見空故住，不怖故也。又二：一見過生厭故住、二見空則涅槃住，此即常在生死恒住涅槃也。二、住涅槃者，亦二：一常證理故住；二常化眾生故住，以所化眾生即涅槃故。

Within the unfolding, there are also two: first, non-abiding; next, explaining abiding. Non-abiding also has two: first, not abiding in saṃsāra; second, not abiding in nirvāṇa. The first also has two: 1. Because of seeing the faults and perils of saṃsāra, it cannot be abided in; 2. Because saṃsāra is seen to be fundamentally empty, there is nothing in which to abide. Second, not abiding in nirvāṇa also has two: 1. Seeing that nirvāṇa is fundamentally self-existent, there is no need to abide in it; 2. Because it is not different from saṃsāra, one does not abide in it. Furthermore, because wisdom and principle are not distinct, and because subject and object are eliminated, there is no one who can abide. Second, explaining abiding also has two: First, abiding in saṃsāra also has two: 1. Because of seeing the faults and perils, great compassion arises, and therefore one abides in order to eliminate entanglements; 2. Because of seeing emptiness, one abides, as there is no fear. Furthermore, there are two: 1. Seeing faults, disgust arises, and thus one abides; 2. Seeing emptiness, then nirvāṇa is abided in; this is being constantly in saṃsāra while perpetually abiding in nirvāṇa. Second, abiding in nirvāṇa also has two: 1. Because of constantly realizing principle, one abides; 2. Because of constantly converting sentient beings, one abides, since the sentient beings who are converted are themselves nirvāṇa.