注大乘入楞伽經 4.225

4.225

問曰：上云妄法是常，以分別故而有別異，謂即真如愚夫分別名為妄法。此云即彼妄法習氣轉依，即說此妄名為真如。既妄法即真如，無復妄法，與誰論即耶？答曰：如為不識水人，指氷是水、指水是氷，但有名字，寧有二物論相即耶？亦如一珠向月生水、向日生火，不向則無水火，一物未嘗二，而有水火之殊耳！一心法門亦復如是，在凡夫即真如名妄法，在聖人即妄法名真如，聖凡情盡、真妄見亡者，孰得而名乎？

Question: It was stated above that illusory phenomena are permanent, and that there are differences only due to discrimination, meaning that it is precisely tathatā that fools discriminate and call illusory phenomena. Here it is said that the transformation of the basis of the latencies of those very illusory phenomena is spoken of as naming this illusion tathatā. Since illusory phenomena are themselves tathatā and there are no longer illusory phenomena, with what can identity be discussed? Answer: Just as for a person who does not recognise water, one points to ice as water and points to water as ice—there are merely names, so how could there be two objects to discuss identity? It is also like a single pearl that produces water when facing the moon and produces fire when facing the sun: when it does not face them, there is neither water nor fire; a single object was never two, yet there is the distinction of water and fire! The Dharma gate of the One Mind is also like this: in ordinary persons, tathatā is named illusory phenomena; in noble ones, illusory phenomena are named tathatā. When the sentiments of both noble and ordinary are exhausted, and the views of true and illusory are eliminated, who is there to give them a name?