大般涅槃經義記 4.27

4.27

文中六對：前之三對破遣二乘前後別見以明無二、後之三對破遣二乘相實二見以明無二。前三對中云何無二？如麥因果，前後雖別，麥性不二；乃至一切乳酪等別，牛味不二。諸法像此明無明等雖復別異，實性不二，一真心體隨緣轉變，為諸法故。故下文言「與諸結俱名為無明，與善法俱說之為明」。後之三對云何無二？如人夜闇見繩為蛇，同體義分，體性無二；亦如有人迷南作北，此南與北體性無二。諸法如是，迷如來藏以為生死，生死之體是如來藏，故曰無二。

In the text there are six pairs: the first three pairs refute and dispel the two vehicles' disparate views of before and after to reveal non-duality; the latter three pairs refute and dispel the two vehicles' dual views of characteristic and reality to reveal non-duality. In the first three pairs, how are they non-dual? Just as with the cause and effect of wheat, although before and after are different, the nature of wheat is non-dual; and so on up to all the differences of milk, curd, and so on, the bovine flavor is non-dual. All dharmas are like this: although light, ignorance, and so forth are disparate, their true nature is non-dual, because the essence of the single true mind transforms in accordance with conditions to become all dharmas. Therefore the text below says: "When accompanied by all the fetters, it is called ignorance; when accompanied by wholesome dharmas, it is spoken of as light." In the latter three pairs, how are they non-dual? Just as when a person in the dark of night sees a rope as a snake, they share the same essence while distinguished conceptually, and the nature of their essence is non-dual; and just as when someone is disoriented, taking south for north, this south and north are non-dual in their essential nature. All dharmas are like this: one is deluded about the tathāgatagarbha, taking it to be saṃsāra, yet the essence of saṃsāra is the tathāgatagarbha; therefore it is said to be non-dual.