大乘起信論義記別記 1.54

1.54

第三十二、二諦義，解二門：一、辨相，二、顯義。初、辨相，如餘說。二、顯義者，有四門：一、開合，二、一異，三、相是，四、相在。初開合者：先開、後合。開者，俗諦緣起中有四義：一、諸緣有力義；二、無力義；三、無自性義；四、成事義。真諦中亦有四義：一、空義；二、不空義；三、依持義；四、盡事義。合者有三門：一、合俗；二、合真；三、合二。初者有三：一、約用，謂有力無力無二故。二、約體，謂性無性無二故。三、無礙，謂體用無二，唯一俗諦。合真者亦三：一、就用，謂依持成俗，即是奪俗，合盡無二故。二、約體，空不空無二故。三、無礙，謂體用無二故。三、合二者有四門：一、約起用門，謂真中依持義與俗中有力無二故。二、約泯相門，謂真中盡俗與俗中無力無二故。三、約顯實門，謂真中不空義與俗中無性義無二故。四、成事門，謂真中空義與俗中存事無二故。開合門竟。理事相即不相即，無礙融通，各有四句：初、不相即中四句者：一、二事不相即，以緣相事礙故。二、二事之理不相即，以無二故。三、理事不相即，以理靜非動故。四、事理不相即，以事動非靜故。二、相即中四句者：一、事即理，以緣起無性故。二、理即事，以理隨緣事得立故。三、事之理相即，以約詮會實故。四、二事相即，以即理之事無別事。是故事如理而無礙。

Thirty-second: The meaning of the two truths is explained in two gates: first, distinguishing characteristics; second, revealing the meaning. First, distinguishing characteristics is as explained elsewhere. Second, revealing the meaning has four gates: 1. opening and combining; 2. oneness and difference; 3. mutual identity; 4. mutual containment. First, opening and combining: opening first, combining later. As for opening, within the pratītyasamutpāda of conventional truth (saṃvṛtisatya) there are four meanings: 1. the efficacy of the conditions; 2. inefficacy; 3. absence of self-nature; 4. accomplishment of affairs. Within ultimate truth (paramārthasatya) there are also four meanings: 1. emptiness; 2. non-emptiness; 3. underlying support; 4. exhaustion of affairs. As for combining, there are three gates: 1. combining conventional truth; 2. combining ultimate truth; 3. combining both. The first has three: (1) In terms of function, because efficacy and inefficacy are non-dual. (2) In terms of essence, because nature and absence of nature are non-dual. (3) Unobstructed, meaning essence and function are non-dual, being solely the conventional truth. Combining ultimate truth also has three: (1) In terms of function, because serving as the support that accomplishes the conventional is itself the eclipsing of the conventional, combining and exhausting without duality. (2) In terms of essence, because emptiness and non-emptiness are non-dual. (3) Unobstructed, meaning essence and function are non-dual. 3. Combining both has four gates: (1) In terms of initiating function, because the meaning of underlying support in the ultimate and efficacy in the conventional are non-dual. (2) In terms of obliterating characteristics, because the exhaustion of the conventional in the ultimate and inefficacy in the conventional are non-dual. (3) In terms of revealing reality, because the meaning of non-emptiness in the ultimate and the absence of nature in the conventional are non-dual. (4) The gate of accomplishing affairs, because the meaning of emptiness in the ultimate and the preservation of affairs in the conventional are non-dual. The gate of opening and combining ends. Principle and phenomena being mutually identical or not mutually identical, fused and unobstructed, each have four propositions. First, the four propositions within not being mutually identical: 1. Two phenomena are not mutually identical, because conditioned characteristics and phenomena impede each other. 2. The principles of two phenomena are not mutually identical, because they are non-dual. 3. Principle and phenomena are not mutually identical, because principle is quiescent and not active. 4. Phenomena and principle are not mutually identical, because phenomena are active and not quiescent. Second, the four propositions within being mutually identical: 1. Phenomena are identical to principle, because pratītyasamutpāda lacks self-nature. 2. Principle is identical to phenomena, because principle conforms to conditions and phenomena are thereby established. 3. The principles of phenomena are mutually identical, because they converge with reality according to explanation. 4. Two phenomena are mutually identical, because phenomena that are identical to principle are not distinct phenomena. Therefore, phenomena are like principle and without obstruction.