大乘起信論裂網疏 2.8

2.8

問：何故依於一心示二門耶？答：一切諸法，法爾有此二門。所以諸佛說法常依二諦：心真如門即真諦，心生滅門即俗諦。雖云二諦，唯是一法，所以二諦圓融不可思議，故各攝一切法，展轉不相離也。又全性起逆順兩修，名生滅門；全逆順兩修，不改一性，名真如門。又全理成事，名生滅門；全事即理，名真如門。又分別事理，名生滅門；泯絕事理，名真如門。又即權而實，名真如門；即實而權，名生滅門。又分別權實，名生滅門；權實不二，名真如門。又為實施權，依真如門說生滅門；開權顯實，指生滅門即真如門。又為實施權、開權顯實，皆生滅門；理則非權非實，名真如門。又隨智說，則生滅即真如門；隨情說，則真如即生滅門。隨情智說，則依於一心，有二種門也。

Question: Why are two aspects shown relying on the one mind? Answer: All dharmas naturally have these two aspects. Therefore, when Buddhas expound the Dharma, they always rely on the two truths: the aspect of the mind as tathatā is the ultimate truth, and the aspect of the mind as arising and ceasing is the conventional truth. Although spoken of as two truths, they are only a single dharma; therefore, the two truths are completely fused and inconceivable, so they each encompass all dharmas and are mutually inseparable. Moreover, the whole nature giving rise to both adverse and compliant cultivation is called the aspect of arising and ceasing; both adverse and compliant cultivation without altering the single nature is called the aspect of tathatā. Further, the whole principle forming phenomena is called the aspect of arising and ceasing; all phenomena being identical to principle is called the aspect of tathatā. Further, distinguishing phenomena and principle is called the aspect of arising and ceasing; obliterating phenomena and principle is called the aspect of tathatā. Further, provisional being identical to real is called the aspect of tathatā; real being identical to provisional is called the aspect of arising and ceasing. Further, distinguishing provisional and real is called the aspect of arising and ceasing; the non-duality of provisional and real is called the aspect of tathatā. Further, instituting the provisional for the sake of the real means explaining the aspect of arising and ceasing relying on the aspect of tathatā; opening the provisional to reveal the real means pointing out that the aspect of arising and ceasing is itself the aspect of tathatā. Further, instituting the provisional for the sake of the real and opening the provisional to reveal the real are both the aspect of arising and ceasing; principle being neither provisional nor real is called the aspect of tathatā. Further, expounding in accord with wisdom, arising and ceasing is itself the aspect of tathatā; expounding in accord with sentiment, tathatā is itself the aspect of arising and ceasing. Expounding in accord with both sentiment and wisdom, there are two aspects relying on the one mind.