注大乘入楞伽經 10.20

10.20

若了陰入皆如，無苦可捨；無明煩惱即是菩提，無集可斷；生死即涅槃，無滅可證；邊邪皆中正，無道可修。無苦、無集，故無世間；無滅、無道，故無出世間。一切諸法皆是實相，實相外更無別法，即無作四諦也。故《玄義》云「以迷理故，菩提成煩惱，名集諦；涅槃成生死，名苦諦；以能解故，煩惱即菩提，名道諦；生死即涅槃，名滅諦。即事而中，無思無念，無誰造作，故名無作。」亦名一實諦。所以八千聲聞法華會上，見如來性如秋收冬藏，更無所作，以達本故，法爾如斯。若未親證之人，不可安然拱手傚無作無修，直須水到渠成，自然任運。

If one realizes that the aggregates and sense-fields are all suchness, there is no suffering to be abandoned; ignorance and afflictions are themselves bodhi, so there is no origination to be severed; saṃsāra is itself nirvāṇa, so there is no cessation to be realized; extreme and heterodox views are all the central and correct, so there is no path to be cultivated. Because there is neither suffering nor origination, there is no mundane realm; because there is neither cessation nor a path, there is no supramundane realm. All phenomena are the dharmatā, and apart from the dharmatā there is no other phenomenon; these are the unconditioned four noble truths. Hence the Xuanyi says: 'Because of delusion regarding principle, bodhi becomes affliction, which is called the truth of origination; nirvāṇa becomes saṃsāra, which is called the truth of suffering. Because of the ability to understand, affliction is itself bodhi, which is called the truth of the path; saṃsāra is itself nirvāṇa, which is called the truth of cessation. Phenomena themselves are the middle; without deliberation and without thought, with no one acting or creating, it is therefore called unconditioned.' It is also called the one real truth. Therefore, when the eight thousand śrāvakas in the Lotus assembly saw the Tathāgata-nature, it was like autumn harvest and winter storage, with nothing further to be done; because they had reached the fundamental, it is naturally like this. Those who have not personally realized it must not comfortably clasp their hands and imitate non-action and non-cultivation; they must wait until the water arrives for the channel to form, letting it function spontaneously.