大般涅槃經集解 32.32

32.32

案道生曰：理如所談，唯一無二；方便隨俗，說為二耳。僧亮曰：法無名相，言語道斷，豈可以二諦之名示眾生耶？善乃方便者，假真俗二稱，誘道愚近耳，非謂理有二也。僧宗曰：若以不可得義而為論者，則無二也。若有可得而假用，則二名生矣。是則二名之生，約物情而立也。此下有六重解釋：第一以解惑相對；第二虛實相對；第三有無相對，即文殊所問也；第四假實相對；第五有為無為相對；第六親踈相對也。寶亮曰：善巧者，能說不有之有、不無之無，以立二名而用導物也。然解悟不同，下開六重更辨其旨。此下第一，約凡聖二人以辨二諦，明有假有之有，無實有可得也。無是因緣之無，亦無無可得也。稱此二理而解者，則出世之人，名第一義也。若世人所說者，言有便云性有、言無便謂斷滅，是則有無虛謬，俱不著理，故於此人悉名世諦。

Daosheng notes: "The principle is as discussed: single without a second. Through skillful means, in accord with convention, they are spoken of as two." Sengliang says: "Dharmas are without names or marks, and the path of speech is cut off. How could the names of the two truths be shown to sentient beings? Skillful means merely adopt the two designations of ultimate and conventional to entice and guide the foolish and shortsighted; it does not mean that the principle is twofold." Sengzong says: "If discussed in terms of the meaning of unobtainability, then there are not two. If there is that which is obtainable and provisionally applied, then the two names arise. Thus the arising of the two names is established in relation to the sentiments of beings. Below there are six layers of explanation: first, understanding contrasted with delusion; second, the unreal contrasted with the real; third, existence contrasted with non-existence, which is what Mañjuśrī asked; fourth, the provisional contrasted with the real; fifth, the conditioned contrasted with the unconditioned; sixth, the proximate contrasted with the distant." Baoliang says: "The skillful one can speak of existence that is non-existence and non-existence that is not non-existence, thereby establishing two names to guide beings. However, since understanding and awakening differ, six layers are opened below to further distinguish its purport. Below is the first, distinguishing the two truths with respect to the two persons—ordinary and noble—clarifying that there is the existence of provisional existence, but no real existence can be found. Non-existence is the non-existence of causes and conditions; neither can non-existence be found. Those who understand in accord with these two principles are supramundane persons, termed the ultimate. If spoken of by worldly persons, when they say 'existence', they mean essential existence; when they say 'non-existence', they take it to be annihilation. Thus existence and non-existence are false and erroneous, neither according with the principle; hence for such persons all are termed conventional truth."