入楞伽心玄義 1.72

1.72

四、約法者，諸惑就實，無非稱理，如云「煩惱即菩提」等。善亦準此，善法存相亦有乖真如，住事布施不到彼岸。惑亦準此，《思益》云「如來或說淨法為垢、惑法為淨，謂貪著淨法為垢，見垢法實性為淨。」解云：由前四義，是故或違順相分，或即違常順、即順恒違，或即順非順、即違非違，理恒不離，思之可見。

Fourth, regarding phenomena: when all afflictions are considered according to the real, there are none that do not match principle, as in saying: 'Afflictions are bodhi,' and so forth. Wholesomeness is also to be inferred from this: wholesome dharmas that cling to characteristics also run counter to tathatā, just as abiding in phenomenal generosity fails to reach the other shore. Afflictions are also to be inferred from this. The Viśeṣacinti states: 'The Tathāgata sometimes speaks of pure dharmas as defilement, and speaks of afflictive dharmas as purity; this means that greedily clinging to pure dharmas is defilement, while seeing the true nature of defiled dharmas is purity.' Explanation: based on the preceding four meanings, opposition and accord are sometimes distinguished from each other, or opposition is constantly accord and accord is ever opposition, or accord is non-accord and opposition is non-opposition; principle is never separate. Contemplating this, it can be seen.