華嚴經明法品內立三寶章 2.67

2.67

第二、合中，有四：初、合生死涅槃以無二，故無偏住，故云無住。又即住此無二之處，故亦云住。二、合住不住二行者，良由以不住為住、住為不住，唯一無分別行，故無二也。三、合行境二門者，以法界法門絕能所故，平等法性唯一味故，無境行之異也。四、合前開與此合無二無別，唯一無礙法門，是故不礙開而恒合、不壞合而恒開，無二相故，且言說所不能至也。若更以句數分別，有四重四句：一唯不住生死即是、二唯不住涅槃亦是、三俱不住亦是、四俱非不住亦是；二唯住亦四句，返上思之；三唯住生死、唯不住生死、俱、不俱皆是，可知；四唯住涅槃、唯不住涅槃、俱、不俱亦唯之。此上十六，門門皆全得，得一即不假餘，餘門仍不壞，是故無障無礙，多即多、一即一，隨智取捨，思之。

Second, within the combining, there are four: First, combining saṃsāra and nirvāṇa as non-dual: because there is no one-sided abiding, it is called 'non-abiding.' Moreover, it is precisely abiding in this place of non-duality, and thus it is also called 'abiding.' Second, combining the two practices of abiding and non-abiding: truly because taking non-abiding as abiding and taking abiding as non-abiding is solely a single non-conceptual practice, there is no duality. Third, combining the two gates of practice and object: because the Dharma-gate of the dharmadhātu eliminates subject and object, and because the equal dharma-nature is of solely a single flavor, there is no difference between object and practice. Fourth, combining the previous unfolding with this combining as non-dual and not distinct: it is solely a single unobstructed Dharma-gate; therefore, without obstructing unfolding, it is constantly combined, and without destroying combining, it is constantly unfolded. Because there are no dual characteristics, this is indeed beyond the reach of speech. If one further distinguishes them by sets of propositions, there are four tiers of four propositions: 1. solely not abiding in saṃsāra is correct; 2. solely not abiding in nirvāṇa is also correct; 3. both non-abidings are also correct; 4. neither non-abiding is also correct. Second, solely abiding also has four propositions; reflect upon them by reversing the above. Third, solely abiding in saṃsāra, solely not abiding in saṃsāra, both, and neither are all correct, as can be known. Fourth, solely abiding in nirvāṇa, solely not abiding in nirvāṇa, both, and neither are also likewise. These above sixteen—each and every gate fully attains [the truth]; attaining one, one does not rely on the others, yet the other gates are still not destroyed. Therefore, they are unimpeded and unobstructed; the many is indeed the many, and the one is indeed the one, accepted or rejected according to wisdom. Reflect upon this.