大乘起信論裂網疏 2.10

2.10

問：五種三諦如何相攝？答：幻有為俗，同前執相應染所攝；即空不空為真，點此不空名中道者，空即真如門中空義少分，中即生滅門中本覺義耳。若一切法趣空不空，點此不空名中道者，空即真如門中空義，中即真如門中不空義也。若分幻有、幻有即空之俗以為真俗兩諦，指不有不空之真名中諦者，俗是執相應染所攝，真是相似覺攝，中是本覺攝也。若一切法趣中者，俗與真仍同前攝，中乃真如門中不空義攝也。若圓妙三諦者，真即真如門中空義，俗即全攝生滅門中覺不覺義，中即真如門中不空義也。一心二門展轉不相離故，所以一心三諦圓融不可思議。須知理中本具三諦，但以理融事，則無事而非理，故束三為二；事中亦具三諦，但以事顯理，則無理而非事，故束三為一也。

Question: How do the five kinds of three truths subsume each other? Answer: Illusory existence is the conventional, subsumed as before under the defilement associated with attachment. Being empty and not-empty is the ultimate; pointing to this 'not-empty' as the Middle Way: emptiness is a minor fraction of the meaning of emptiness in the aspect of tathatā, and the Middle is merely the meaning of original awakening in the aspect of arising and ceasing. If all dharmas converge into the empty and not-empty, and one points to this 'not-empty' as the Middle Way: emptiness is the meaning of emptiness in the aspect of tathatā, and the Middle is the meaning of not-empty in the aspect of tathatā. If one divides the conventional of illusory existence and illusory existence being empty into the two truths of ultimate and conventional, designating the ultimate of neither existing nor empty as the truth of the Middle: the conventional is subsumed under the defilement associated with attachment, the ultimate is subsumed under approximate awakening, and the Middle is subsumed under original awakening. If all dharmas converge into the Middle: the conventional and the ultimate are subsumed as before, while the Middle is subsumed under the meaning of not-empty in the aspect of tathatā. As for the perfect and wondrous three truths: the ultimate is the meaning of emptiness in the aspect of tathatā, the conventional entirely subsumes the meanings of awakening and non-awakening in the aspect of arising and ceasing, and the Middle is the meaning of not-empty in the aspect of tathatā. Because the one mind and two aspects are mutually inseparable, the one mind and three truths are perfectly integrated and inconceivable. One must understand that the principle fundamentally contains the three truths, but when principle integrates phenomena, there are no phenomena that are not principle, hence collapsing the three into two; phenomena also contain the three truths, but when phenomena manifest principle, there is no principle that is not phenomena, hence collapsing the three into one.