妙法蓮華經玄義 2.154

2.154

Second, directly clarifying the two truths: capturing the essential meaning briefly, merely pointing to dharma-nature as the ultimate truth and the twelve links of dependent origination of ignorance as the conventional truth would suffice for the principle. However, people's minds are coarse and shallow, not perceiving their profound subtlety, so they must be unfolded further; thus we discuss seven kinds of two truths. Each of the two truths is further unfolded into three kinds, combining into twenty-one kinds of two truths. If one uses the first round of the two truths to refute all false notions and attachments, they will be utterly consumed, as when the kalpa fire burns, leaving behind not even a mustard seed. How much more so the subsequent truths set out, which soar far beyond the literal text and are no longer within the calculations of mundane sentiment! The seven kinds of two truths are: first, substantial existence is the conventional; the extinction of substantial existence is the real. Second, illusory existence is the conventional; illusory existence being empty is the real. Third, illusory existence is the conventional; illusory existence being empty and non-empty together is the real. Fourth, illusory existence is the conventional; illusory existence being empty and non-empty, with all dharmas converging upon the empty and non-empty, is the real. Fifth, illusory existence and illusory existence being empty are both called the conventional; neither-existence nor non-emptiness is the real. Sixth, illusory existence and illusory existence being empty are both called the conventional; neither-existence nor non-emptiness, with all dharmas converging upon neither-existence nor non-emptiness, is the real. Seventh, illusory existence and illusory existence being empty are both conventional; all dharmas converging upon existence, converging upon emptiness, and converging upon neither-existence nor non-emptiness, is the real.