入楞伽心玄義 1.33

1.33

五、二諦為宗者，謂開前一心以為二諦，即心相差別染淨緣起，凡聖區分以約俗諦；心體平等染淨相盡，一味無二名為真諦。此中真俗相對有其五義：一相違義、二相害義、三相順義、四相成義、五無礙義。初者，謂談真違俗，以違俗生滅故；順俗則違真，以乖真一味故。如水靜波動，理必相違。若不爾者，二諦雜亂。此是非一門也。二、相害者，非直二理相違，亦乃互奪其體。謂要由泯俗令盡，真性方顯；亦由覆真令隱，俗相得成。如舉水，波無不盡；取波，水無所遺。全體互奪，二諦方立。若不爾者，則二諦別體不成非一。此則非異之非一門也。三、相順者，謂此盡俗之真要不礙俗立，以真非斷空故；此覆真之俗要不礙真顯，以俗是虛幻故。如盡波之水必不礙波，以水非木石故；動水之波要不隱水，以波虛無體故。若不爾者，各乖本位，二諦不成。上是非一之非異門也。四、相成者，非直相順纔不相違，亦乃全體相與方各得成。謂真是理實故必不違緣，舉體隨隱而成俗；以俗是事虛故必不乖理，舉體相盡而顯真。如虛波攬水成，水徹於波相，則無波而非水。成波乃名水，則波徹於水體，無水而非波。動靜交徹，二諦雙立。若不爾者，理事不融，二諦俱壞。此非異門也。五、無礙者，合前四句所說為一無礙法界，是故即真即俗、即違即順、即成即壞，圓融自在同時俱現，聖智所照無礙頓見，是謂二諦甚深之相。經意在此故以為宗，觀此成行用以為趣。

Fifth, taking the two truths as the doctrine: this means unfolding the aforementioned one mind into the two truths. That is, the distinction of mental characteristics, the dependent origination of defilement and purity, and the division between ordinary and sage are treated from the standpoint of the conventional truth; the equality of the substance of mind, the exhaustion of the characteristics of defilement and purity, and being of one flavor without duality is named the ultimate truth. Herein, the mutual relation between truth and the conventional has five meanings: first, the meaning of mutual contradiction; second, the meaning of mutual injury; third, the meaning of mutual accordance; fourth, the meaning of mutual completion; fifth, the meaning of unimpededness. First, this means speaking of truth contradicts the conventional, because it contradicts the arising and ceasing of the conventional; according with the conventional contradicts truth, because it opposes the one flavor of truth. Just as still water and moving waves must by principle contradict each other; if it were not so, the two truths would be mixed and confused. This is the gate of non-oneness. Second, mutual injury means that not only do the two principles contradict each other, but they also mutually deprive each other of their substance. That is, it requires the vanishing of the conventional to its end for the true nature to be manifested; it also requires the covering of the true to conceal it for conventional characteristics to be established. Just as when water is taken up, no waves remain unextinguished; when waves are grasped, no water is left over. Their entire substances mutually deprive one another, and only then are the two truths established. If it were not so, then the separate substances of the two truths would not form non-oneness. This is the gate of non-oneness within non-difference. Third, mutual accordance means that this truth that exhausts the conventional must not impede the establishment of the conventional, because truth is not an annihilatory emptiness; this conventional that covers the true must not impede the manifestation of the true, because the conventional is an illusory phantasm. Just as the water that exhausts the waves definitely does not impede waves, because water is not wood or stone; the waves that stir the water must not conceal the water, because waves are empty and without substance. If it were not so, each would deviate from its fundamental position, and the two truths would not be established. The above is the gate of non-difference within non-oneness. Fourth, mutual completion means not merely that their mutual accordance prevents them from contradicting one another, but that their entire substances mutually join together so that each can be accomplished. That is, because truth is the real principle, it definitely does not oppose conditions: its entire substance conceals itself in accordance [with conditions] to become the conventional; because the conventional is phenomenal and empty, it definitely does not contradict the principle: its entire substance exhausts its characteristics to manifest the true. Just as empty waves gather water to be formed, and water thoroughly penetrates the characteristics of the waves, so that there are no waves that are not water; forming waves is what is called water, so that the waves thoroughly penetrate the substance of water, and there is no water that is not waves. Motion and stillness mutually penetrate, and the two truths are doubly established. If it were not so, principle and phenomena would not be interfused, and both truths would be ruined. This is the gate of non-difference. Fifth, unimpededness combines what is stated in the preceding four phrases into one unimpeded dharma realm. Therefore, being identical with the true is being identical with the conventional, being identical with contradiction is being identical with accordance, and being identical with completion is being identical with destruction; perfectly interfused and sovereign, they appear simultaneously, illuminated by noble wisdom and seen頓 instantaneously without impediment—this is called the extremely profound characteristic of the two truths. The sūtra's intent resides herein, and hence it is taken as the doctrine; contemplating this and perfecting practice is taken as the purport.