入楞伽心玄義 1.75

1.75

二、別顯者，然此修生功德與本性通有四義：一或唯修生以功行不虛故、二或唯本有以無不契真故、三或修生之本有以法身為了因所顯故、四或本有之修生以無分別智從真如所流故。如金嚴具亦有四義：一或唯嚴具，金無所遺；二或唯真金，具無不盡；三金之嚴具以金顯具，明嚴具殊勝；四嚴具之金以具顯金，明調練之金方堪作具。是故於一金莊嚴具四義融通，嚴具無二，隨舉一門無不收盡。佛果理智當知亦爾，或攝本有以立修生，說為無常；或攝修生以同本有，無二是常；或互全收而不壞二義，亦常亦無常；或形奪而兩亡，二義雙泯，即非常非無常。於一佛果四義圓通，或就理隨說皆得、或就情隨取皆失，佛果正理應如是知。

Second, specific elucidation: These merits produced through cultivation and the fundamental nature together have four meanings: 1. They are sometimes solely produced through cultivation, because meritorious practice is not in vain. 2. They are sometimes solely inherently existent, because there is nothing that does not tally with truth. 3. They are sometimes the inherent existence of what is produced through cultivation, because the dharmakāya is revealed by revealing causes. 4. They are sometimes the production through cultivation of what is inherently existent, because nonconceptual wisdom flows forth from tathatā. Just as a gold ornament also has four meanings: 1. It is sometimes solely an ornament, leaving nothing of the gold behind; 2. It is sometimes solely pure gold, with the ornament completely exhausted; 3. The ornament of gold: using the gold to reveal the ornament clarifies the excellence of the ornament; 4. The gold of the ornament: using the ornament to reveal the gold clarifies that only refined gold is fit to make an ornament. Therefore, within a single gold adornment the four meanings are integrated, and the ornament is non-dual; whichever single gateway is raised, there is none that it does not subsume entirely. One should know that the principle and wisdom of the Buddha-fruit are also like this: sometimes it subsumes inherent existence to establish production through cultivation, being spoken of as impermanent; sometimes it subsumes production through cultivation to equate it with inherent existence, being non-dual and permanent; sometimes they mutually subsume each other entirely without destroying the two meanings, being both permanent and impermanent; sometimes they contrast and deprive so that both are lost, the two meanings being mutually eliminated, being neither permanent nor impermanent. Within a single Buddha-fruit, the four meanings are perfectly integrated; whether explained according to principle, all are valid; or grasped according to sentiment, all are erroneous. The correct principle of the Buddha-fruit should be understood in this way.