入楞伽心玄義 1.65

1.65

二、治者，謂無漏聖智，亦有五義：一照、二寂、三俱、四泯、五圓。初者，謂無漏智起，照一切法同一真如，證契相應。二、寂者，謂此性證智非真契同真性，亦乃內證自體，是故此照未嘗不寂。若不爾者，豈可此智唯見諸法同真而智獨非真耶？顯是則由照證真，真證亡照。三、俱者，謂內真亡照而不礙照，朗然圓照而不礙寂。是故由證故有照、由證故亡照，以無照誰證、存照乖證。四、泯者，亦由前二義不相離故，互相形奪，寂照俱泯。是則就照非照非不照，就寂非寂非不寂，竝思之可見。五、圓者，合前四義為一聖智，圓明具德寂用自在，難可名目，思之可見。

Second, regarding antidotes: this refers to uncontaminated noble wisdom, which also has five meanings: first, illumination; second, quiescence; third, both; fourth, elimination; fifth, consummation. As for the first: when uncontaminated wisdom arises, it illuminates all phenomena as identical with the single tathatā, realizing and tallying with it in congruence. Second, regarding quiescence: this wisdom that realizes the nature is not an external tallying that conforms to the true nature; it also realizes its own nature internally; therefore, this illumination is never without quiescence. If it were not so, how could this wisdom solely see all phenomena as identical with truth while wisdom alone was not truth? Clearly, it is thus: by means of illumination it realizes truth, and the realization of truth obliterates illumination. Third, regarding both: internal truth obliterates illumination without hindering illumination, and it illuminates brightly and completely without hindering quiescence. Therefore, because of realization there is illumination, and because of realization it obliterates illumination; for without illumination who could realize, and preserving illumination opposes realization. Fourth, regarding elimination: also because the preceding two meanings are not separate, they mutually contrast and deprive, so that quiescence and illumination are both eliminated. Thus, with respect to illumination, it is neither illumination nor non-illumination; with respect to quiescence, it is neither quiescence nor non-quiescence; all of this can be seen by contemplating it. Fifth, regarding consummation: uniting the preceding four meanings into a single noble wisdom, perfectly luminous and replete with virtues, sovereign in quiescence and function, it is difficult to designate with a name; contemplating this, it can be seen.