[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 2.156 # 妙法蓮華經玄義 2.156 妙法蓮華經玄義 2.156 - **Language:** Classical Chinese ### [2.156](https://indike.org/pramana/in.bauddha.taisho.1716.2.156) 幻有空二諦者，斥前意也。何者？實有時無真，滅有時無俗，二諦義不成。若明幻有者，幻有是俗，幻有不可得，即俗而真。《大品》云：「即色是空，即空是色。」空色相即，二諦義成。是名幻有無二諦也。約此，亦有隨情、情智、智等三義（云云）。隨智小當分別。何者？實有隨智照真，與此不異，隨智照俗不同。何者？通人入觀巧，復局照俗亦巧。如百川會海，其味不別；復局還源，江河則異。俗是事法，照異非疑。真是理法，不可不同。秖就通人出假，亦人人不同，可以意得。例三藏出假，亦應如是（云云）。 > The two truths of illusory existence and emptiness critique the previous view. Why? When there is substantial existence, there is no real; when existence is extinguished, there is no conventional; thus the meaning of the two truths is not established. If one clarifies illusory existence: illusory existence is the conventional, and illusory existence being unobtainable means the conventional is identical to the real. The Pañcaviṃśatisāhasrikā states: 'Form is identical to emptiness; emptiness is identical to form.' Emptiness and form being mutually identical, the meaning of the two truths is established. This is called the two truths of illusory existence and non-existence. With respect to this, there are also the three meanings of according with sentiment, according with sentiment-and-wisdom, and according with wisdom (and so on). According with wisdom should be distinguished slightly. Why? When substantial existence accords with wisdom to illuminate the real, it is not different from this, but according with wisdom to illuminate the conventional is different. Why? A person of the shared \[teaching\] is skillful in entering contemplation, and is also skillful when returning to illuminate the conventional. It is like the hundred rivers meeting the ocean: their flavor is no different; but when returning to the source, the rivers and streams differ. The conventional consists of phenomenal dharmas, so there is no doubt that illuminating them differs. The real is the dharma of principle, so it cannot differ. Even among persons of the shared \[teaching\] emerging into the provisional, each person differs; this can be grasped by the intellect. By analogy, when the Tripiṭaka \[practitioner\] emerges into the provisional, it should also be like this (and so on). > — English (machine translation) (machine translation) - [Previous: 2.155](https://indike.org/pramana/in.bauddha.taisho.1716.2.155) - [Next: 2.157](https://indike.org/pramana/in.bauddha.taisho.1716.2.157) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1716.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.2.156) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.156](https://indike.org/pramana/in.bauddha.taisho.1716.2.156) · Pramāṇa