妙法蓮華經玄義 2.157

2.157

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.