二諦義 1.17

1.17

問：何意開凡聖二諦耶？解云：今開凡聖得失二諦者，示聖得凡失令轉悟，明此是凡諦、此是聖諦，此是倒諦、此是不倒諦，示是凡聖，令捨凡學聖棄、倒從不倒。為是義故，開凡聖得失二諦也。何以知然？具出經論。《大經》云「欲令眾生深識第一義諦，是故如來宣說世諦。眾生若不因世諦悟第一義諦，如來終不說於世諦，說世諦令識第一義諦也。」又《中論》「若不依俗諦，不得第一義。不得第一義，則不得涅槃。」說世諦令得說第一義、說第一義令得涅槃，故開二諦也。又《大品》云「般若波羅蜜，為大事故起，所謂示是道是非道。」非道即是倒、是道即非倒，示是道是非道，令舉非道從道；亦示倒示不倒，令舉倒從不倒。為是義故，開二諦示得失，令改悟也。然二諦大判有三節：一者凡聖就倒不倒判二諦、二者就聖中自判二諦、三者就凡中自判二諦。就凡聖判二諦者，凡所解為世諦、聖所解為第一義諦。此判凡聖者，就知性空、不知性空判凡聖，未知性空為凡、若知性空為聖人，就此判二諦也。就聖中自判二諦者，聖人了有是空有、空是有空，此之二諦皆是聖二諦也。何者？如四諦者，苦、集、滅、道皆名聖諦。二諦亦爾，真俗兩種皆是聖諦也。

Question: For what reason does one open up the two truths of the ordinary and the noble? / Explanation: Now, opening up the two truths of attainment and loss of the ordinary and the noble is done to show the attainment of the noble and the loss of the ordinary so as to induce transformative awakening, clarifying: "this is the ordinary truth, this is the noble truth; this is the inverted truth, this is the non-inverted truth." Showing what is ordinary and noble induces one to abandon the ordinary and emulate the noble, to cast off the inverted and follow the non-inverted. For the sake of this meaning, one opens up the two truths of attainment and loss of the ordinary and the noble. / How is this known to be so? It is fully set forth in the sūtras and treatises. The Great Sūtra states: "Wishing to cause sentient beings to deeply realize ultimate truth, the Tathāgata therefore proclaims conventional truth. If sentient beings did not awaken to ultimate truth by means of conventional truth, the Tathāgata would never speak of conventional truth; he speaks of conventional truth to cause them to realize ultimate truth." Furthermore, the Mūlamadhyamakakārikā states: "If one does not rely on conventional truth, one cannot attain the ultimate. If one does not attain the ultimate, one does not attain nirvāṇa." Speaking of conventional truth causes one to attain the expounding of the ultimate; speaking of the ultimate causes one to attain nirvāṇa; hence the two truths are opened up. Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "Prajñāpāramitā arises for the sake of a great matter, namely to show what is the path and what is not the path." What is not the path is precisely the inverted; what is the path is precisely the non-inverted. Showing what is the path and what is not the path causes one to discard what is not the path and follow the path; it also shows the inverted and shows the non-inverted, causing one to discard the inverted and follow the non-inverted. For the sake of this meaning, one opens up the two truths to show attainment and loss, causing one to reform and awaken. / However, broadly determining the two truths involves three sections: first, determining the two truths with respect to the inverted and non-inverted among the ordinary and noble; second, determining the two truths within the noble itself; third, determining the two truths within the ordinary itself. / As for determining the two truths with respect to the ordinary and noble: what is understood by the ordinary is conventional truth; what is understood by the noble is ultimate truth. This determination of the ordinary and noble determines the ordinary and noble with respect to knowing the nature of emptiness and not knowing the nature of emptiness: not yet knowing the nature of emptiness constitutes an ordinary being; knowing the nature of emptiness constitutes a noble person. It is with respect to this that the two truths are determined. / As for determining the two truths within the noble itself: the noble person thoroughly realizes that existence is empty existence, and emptiness is existent emptiness. Both of these two truths are noble two truths. Why? Just as with the four truths, suffering, accumulation, cessation, and the path are all called noble truths. The two truths are also like this: both the ultimate and the conventional are noble truths.