維摩經玄疏 3.91

3.91

First, clarifying the principle expressed [means] the principle of the one truth. What is called the "one truth"? "Truth" means critically discerned as real; what is critically discerned as real is non-dual. How could three truths or two truths all be called critically discerned as real! Now clarifying that the ultimate and conventional are spoken of as truths is merely an expedient, not genuinely a truth. Thus the Nirvāṇa Sūtra says: "What is spoken of as two truths is in fact one. The Tathāgata, as an expedient to transform sentient beings, therefore spoke of them as two." For instance, the sun and moon do not revolve, yet a drunkard sees them revolving. One should know that there is only the non-revolving sun, which all sober persons see alike; how could there be a separate revolving sun! If there were genuinely a revolving sun, sober persons should also see it. The one truth is like the true sun; the two truths are like the revolving sun. The true sun is critically discerned as real and can be called the one truth; the revolving sun is not real, so how could there be two truths! Being spoken of as two is an expedient; its real meaning is unestablished, hence it is not a truth. Here we take this one real truth as the principle that is expressed.