入楞伽心玄義 1.27

1.27

二、合者，亦有二重：一、以真中隨緣義與相中不壞義合為一義，是真不異俗；以真中不變義與相中不存義合為一義，是俗不異真。二、真中不變義，相中不壞義，真乖俗故是非一義；真中隨緣義，相中不存義，俗乖真故是非一義。以真中隨緣未嘗改變，即性不改、無不隨緣，隨緣不改，一味無二；亦由相中存亡不二，致令真俗亦一亦異及非一非異，思之可見。大乘法味意在於斯。

Second, concerning the combination: it also has two levels. First, combining the meaning of following conditions within truth with the meaning of non-destruction within characteristics makes one meaning, which is that truth is not different from the conventional; combining the meaning of changelessness within truth with the meaning of non-subsistence within characteristics makes one meaning, which is that the conventional is not different from truth. Second, the meaning of changelessness within truth and the meaning of non-destruction within characteristics, because truth opposes the conventional, constitutes the meaning of non-oneness; the meaning of following conditions within truth and the meaning of non-subsistence within characteristics, because the conventional opposes truth, constitutes the meaning of non-oneness. Because following conditions within truth has never undergone change, that is, the nature does not change while there is nothing that does not follow conditions, and following conditions it does not change, it is of one flavor without duality; also because subsistence and extinction within characteristics are non-dual, it causes truth and the conventional to be both one and different, as well as neither one nor different—reflecting upon this, it can be seen. The flavor of the Mahāyāna Dharma and its intent reside herein.