大般涅槃經集解 32.28

32.28

Daosheng notes: "The deluded all take what they are deluded about to be real, which is called the conventional truth. Although called the conventional truth, in reality it does not deviate into difference; hence it is just the ultimate truth. The ultimate truth never changes into the conventional truth." Sengliang says: "He intends to clarify that both are false. Why? Two realities cannot be identical with each other; since they are identical with each other, this clarifies that both are non-existent." Fayao says: "The names lack two realities; there is only one. The principle of the one reality cannot be named; how could there be identity? One merely relies on 'identity' to dispel identity; the names lack two realities, yet it is not that there is a single reality that could be identified with." Sengzong says: "One answer resolves both checkpoints. Since he says 'is none other than', how could there be the fault of [being as distant as] Chu and Yue? Since their identity in principle is the same, how could there be the error of false speech? The reason he speaks of 'identity' is not that emptiness is made into form or form is made into emptiness; it is that the ultimate truth is from the beginning unobtainable. Now he clarifies that the conventional truth is unobtainable. How could that which is unobtainable be distinguished? Hence he says 'is none other than'." Baoliang says: "The afflicted pursue words and generate confusion. Now, wishing to grasp their minds and make them settle, he proclaims that the conventional truth is none other than the ultimate truth. One does not seek dharmas outside of dharmas; merely positing the word 'identity' was originally meant to explain within difference, not to propound two incompatible views."