華嚴經明法品內立三寶章 1.52

1.52

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.