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# 金光明經文句記 3.27

金光明經文句記 3.27

- **Language:** Classical Chinese

### [3.27](https://indike.org/pramana/in.bauddha.taisho.1786.3.27)

三、「今明」下，明今師正義，二：初、約二諦；二、約三諦。二解意者，以苦等四是世出世因果之境，於此四境若其不了即真即俗及空假中則不名諦，仍了二諦以中為真。三論空假意在諦中，欲於迷悟十界因果一一見中、法法無作，方得名為世相常住。其理不爾，將何以拂信相之疑？二句皆初約苦諦釋、二例餘諦結。

> Third, from "Now clarifying" onward, clarifying our master's orthodox meaning, in two parts: first, in terms of the two truths; second, in terms of the three truths. The intention of the two explanations is that because the four \[truths\] such as suffering are the realms of worldly and transworldly causes and effects, if one does not comprehend that they are identical to the ultimate, identical to the conventional, and identical to emptiness, provisionality, and the middle regarding these four realms, they are not called truths; yet one must still comprehend that in the two truths the middle is the ultimate. The three treatises on emptiness and provisionality aim at the truth of the middle; one must see the middle in each and every cause and effect of the ten realms of delusion and awakening, where every single dharma is non-active, before it can be called the eternal abiding of worldly characteristics. If its principle were not so, how could one brush aside Ruciraketu's doubt? Both lines are first explained in terms of the truth of suffering, and second, concluded by extending the pattern to the remaining truths.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.3.27) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1786.3.27](https://indike.org/pramana/in.bauddha.taisho.1786.3.27) · Pramāṇa
