首楞嚴義疏注經 4.231

4.231

此約二門不二，唯是一心。雙遮真俗，故曰離即離非；雙照真俗，故云是即非即。三諦一體，是故皆云即如來藏。且法界一如，本無名相，因迷有妄，對妄說真，真妄相形，名言不息，隨名執相，顛倒何窮，是故因言遣言以至無遣。初且以非遣相，次乃以即遣非，終帶名言，未極一真之旨。離即非即、無非不非，言語道斷，心行處滅，方顯一真法界如來藏心。故《維摩經》三十二菩薩說不二法門皆以言遣相，文殊師利以言遣言，維摩大士無言遣言，方為究竟，此之三義亦復如是。又如天台釋《法華》十如是義，以一心三觀釋之，初言是相如乃至本末如，如名不異，即空義也。次言如是相等點空性相，即假義也。若言相如是等，即如於中道實相之是，即中義也。舉一即三，言三即一，諸法性相微妙如是，唯佛與佛乃能究盡。

This is based on the two gates being non-dual, being solely the one mind. Simultaneously negating the ultimate and the conventional, it says, 'detached from identity and detached from negation'; simultaneously illuminating the ultimate and the conventional, it says, 'both identical and non-identical.' The three truths are of one essence; therefore, all are said to be 'identical with the tathāgatagarbha.' Furthermore, the dharmadhātu is of a single suchness, originally devoid of names and marks. Due to delusion, there is falsehood; in opposition to falsehood, reality is spoken of. When reality and falsehood contrast with each other, names and words do not cease; following names and grasping at marks, how could inversions ever end? Therefore, through words one dispels words until nothing remains to be dispelled. First, one negates marks through 'non-'; next, one negates negation through 'identical with'; yet in the end, retaining names and words, it does not exhaust the purport of the one reality. Detached from identity and non-identical, neither non- nor not non-, the path of words is cut off and the realm of mental activity ceases; only then is the tathāgatagarbha mind of the one real dharmadhātu revealed. Thus, in the Vimalakīrti Sūtra, the thirty-two bodhisattvas expounding the dharma gate of non-duality all dispel marks through words; Mañjuśrī dispels words through words; the great master Vimalakīrti dispels words through non-speech, and only this is ultimate. These three meanings are also like this. Furthermore, it is like the Tiantai explanation of the meaning of the ten suchnesses in the Lotus Sūtra, which explains them through the three contemplations of one mind: first saying 'this mark is such' and so forth up to 'root and branch are such', where 'such' means non-different, which is the meaning of emptiness. Next, saying 'such a mark' and so forth points to the nature and marks of emptiness, which is the meaning of the provisional. If one says 'marks are like this' and so forth, it is such as the 'this' of the real mark of the middle way, which is the meaning of the middle. Adducing one is the three; speaking of three is the one. The nature and marks of all dharmas are subtle and wondrous like this; only Buddha and Buddha can fathom them completely.