[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) › 2.157 # 妙法蓮華經玄義 2.157 妙法蓮華經玄義 2.157 - **Language:** Classical Chinese ### [2.157](https://indike.org/pramana/in.bauddha.taisho.1716.2.157) 幻有空、不空二諦者。俗不異前，真則三種不同。一俗隨三真，即成三種二諦。其相云何？如《大品》明非漏非無漏。初、人謂「非漏」是非俗，「非無漏」是遣著。何者？行人緣無漏生著，如緣滅生使；破其著心，還入無漏。此是一番二諦也。次、人聞非漏非無漏，謂非二邊、別顯中理，中理為真。又是一番二諦。又、人聞非有漏非無漏，即知雙非，正顯中道。中道法界，力用廣大，與虛空等，一切法趣非有漏非無漏，又是一番二諦也。《大經》云：「聲聞之人但見於空，不見不空」「智者見空及與不空」即是此意。二乘謂著此空，破著空故，故言不空；空著若破，但是見空，不見不空也。利人謂不空是妙有，故言不空。利利人聞不空，謂是如來藏；一切法趣如來藏。還約空、不空，即有三種二諦也。 > As for the two truths of illusory existence, emptiness, and non-emptiness: the conventional does not differ from the previous, but the real has three different kinds. One conventional following three reals forms three kinds of two truths. What are their characteristics? As the Pañcaviṃśatisāhasrikā clarifies 'neither with outflows nor without outflows'. The first person considers 'neither with outflows' to negate the conventional, and 'nor without outflows' to dispel attachment. Why? The practitioner conceives attachment with respect to the outflow-free, just as one generates defilements with respect to cessation; refuting this mind of attachment, one returns to enter the outflow-free. This is one round of the two truths. The next person, hearing 'neither with outflows nor without outflows', considers it to negate the two extremes and distinctly reveal the principle of the middle, taking the principle of the middle as the real. This is another round of the two truths. Yet another person, hearing 'neither with outflows nor without outflows', immediately knows that both negations directly reveal the Middle Way. The dharma-realm of the Middle Way has vast power and function, equal to empty space, with all dharmas converging upon neither having outflows nor being without outflows; this is yet another round of the two truths. The Mahāparinirvāṇa-sūtra says: 'Persons of the śrāvaka \[vehicle\] only see emptiness and do not see the non-empty,' and 'The wise see emptiness as well as the non-empty'—this is precisely the meaning. The two vehicles think that one attaches to this emptiness, and because attachment to emptiness is refuted, it is therefore called non-empty; if attachment to emptiness is refuted, they only see emptiness and do not see the non-empty. Persons of sharp faculties consider the non-empty to be wondrous existence, and therefore speak of the non-empty. Persons of the sharpest faculties, hearing of the non-empty, consider it to be the tathāgata-garbha; all dharmas converge upon the tathāgata-garbha. Thus, with respect to emptiness and non-emptiness, there are three kinds of two truths. > — English (machine translation) (machine translation) - [Previous: 2.156](https://indike.org/pramana/in.bauddha.taisho.1716.2.156) - [Next: 2.158](https://indike.org/pramana/in.bauddha.taisho.1716.2.158) - [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.2.157) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.157](https://indike.org/pramana/in.bauddha.taisho.1716.2.157) · Pramāṇa