二諦義 1.16

1.16

問：既云一切世諦於如來是第一義諦者，亦得言一切第一義諦若於凡夫是世諦不？解云：如此，只出論文。論云「世諦者一切法性空，而世間顛倒謂有，於世人為實，名之為諦。」解世諦，前舉一切法性空以釋之，明一切法性空，世間顛倒謂有，於世人是實，名為諦。當知一切第一義諦，於凡是世諦也。如《大品》云「諸法無所有如是有，如是有無所有。」如是有，於聖人無所有，即世諦為第一義諦。無所有，於凡如是有，第一義諦為世諦也。

Question: Since it says that all conventional truths, from the perspective of the Tathāgata, are ultimate truth, can one also say that all ultimate truths, if from the perspective of ordinary beings, are conventional truth? / Explanation: It is indeed so; this simply comes from the text of the treatise. The treatise states: "As for conventional truth, all dharmas are of the nature of emptiness, yet the world inverted[ly] regards them as existing; from the perspective of worldly people, this is real, and it is called truth." In explaining conventional truth, it first brought forward "all dharmas are of the nature of emptiness" to explain it, clarifying that all dharmas are of the nature of emptiness, but the world inverted[ly] regards them as existing, which is real from the perspective of worldly people, and called truth. You should know that all ultimate truths, from the perspective of ordinary beings, are conventional truth. As the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "All dharmas have no existence, yet exist in this manner; existing in this manner, they have no existence." Existing in this manner, from the perspective of the noble person, has no existence, which means conventional truth is ultimate truth. Having no existence, from the perspective of ordinary beings, exists in this manner, which means ultimate truth is conventional truth.