淨名玄論 3.11

3.11

次、合論理教境智者，非真非俗之理名為真諦，若真若俗之教並名俗諦，故唯有二諦。非權非實名為實智，權之與實並名權智，故唯有二智。既唯有二境，故聖人內照二境，外為眾生還說二諦。眾生因二諦教，還發生二智也。問：初何故開、後何故合？答：欲顯至理甚深未曾真俗，聖心微妙亦非實非權。而今言俗言真、說權說實者，蓋是出處眾生，故強名相說。為此義故，所以須開。復欲就二諦攝法無義不收，權實該羅無智不攝，故但明二諦唯有權實，所以合也。又經中具有開合，以釋經故具明之。又對斥舊宗執二諦不知不二，所以須開。尋教之徒復言二諦之外別有不二之理，所以須合。故開合不同，皆有其義。上來總釋三門。

Next, discussing principle, teaching, object, and cognition collectively: the principle that is neither paramārtha-satya nor saṃvṛti-satya is called paramārtha-satya; the teachings of both paramārtha-satya and saṃvṛti-satya are all called saṃvṛti-satya; therefore there are only the two truths. That which is neither provisional nor real is called real cognition; both the provisional and the real are called provisional cognition; therefore there are only two cognitions. Since there are only two objects, the sage internally illuminates the two objects and outwardly expounds the two truths in turn for sentient beings. Sentient beings, due to the teaching of the two truths, also generate the two cognitions in turn. Question: Why is there first unfolding and then collapsing? Answer: To reveal that the ultimate principle is extremely profound and has never been paramārtha-satya or saṃvṛti-satya, and the holy mind is subtle and wondrous, also neither real nor provisional. Yet now speaking of saṃvṛti-satya and paramārtha-satya, and expounding the provisional and the real, is only to draw forth sentient beings, hence forcedly expounded in names and marks. For this reason, they must be unfolded. Furthermore, wishing to subsume all dharmas under the two truths so that no meaning is omitted, and encompassing all with the provisional and the real so that no cognition is unincluded, therefore merely explaining the two truths as having only the provisional and the real: this is why they are collapsed. Moreover, the sūtras contain both unfolding and collapsing; since we are explaining the sūtras, they are fully clarified. Furthermore, in order to refute the old lineages' grasping at the two truths while being ignorant of nonduality, they must be unfolded; and when those pursuing the teachings also say that beyond the two truths there is separately a nondual principle, they must be collapsed. Therefore, the differences of unfolding and collapsing each have their meaning. The above generally explains the three gates.