二諦義 1.36

1.36

問：此兩種二智何異耶？解云：初則就真俗判二智，後就自他內外判二智。前真俗判二智者，了世諦第一義諦，名方便實智；了第一義諦世諦，名實方便智。了二諦判二智也。後就自他內外判者，內自悟二諦，名實智；外為他說二諦，名方便智。此即就實智中開二諦。就方便智中開二諦，此即就內外自悟化他以判二智也。得此二智利益者，明此二智是十方三世諸佛父母。故《淨名經》云「智度菩薩母，方便以為父。一切眾導師，無不由此生。」故此二智是諸佛父母。若了二諦則有二智，有二智故有十方三世諸佛。若不了二諦則無二智，無二智則無十方三世諸佛。故知說二諦有大利益也。又利益者，了世諦第一義諦，離凡夫地；了第一義諦世諦，離二乘地。離凡夫地、離二乘地，是菩薩地。若不了第一義諦世諦，不離二乘地；不了世諦第一義諦，不離凡夫地。不離此二地，即在五百由旬嶮道之內；若了二諦，即出五百由旬外，入菩薩位，生在佛家，種姓尊貴。為是故，了知二諦有大利益也。又利益者，離斷常二見。了世諦第一義諦，離常見；了第一義諦世諦，離斷見。離斷常二見，行於聖中道，見於佛性。若不了二諦，即不行中道、不見佛性，不見佛性即無性佛等。若了二諦，即離斷常，行於中道、見佛性，即有性佛等。為是故，當知識二諦有大利益也。略明得失利益如此。

Question: How do these two kinds of 'two cognitions' differ? Explanation: The first distinguishes the two cognitions in terms of ultimate and conventional; the second distinguishes the two cognitions in terms of self and other, internal and external. Regarding the former distinguishing the two cognitions by ultimate and conventional: understanding conventional truth and ultimate truth is called expedient-real cognition; understanding ultimate truth and conventional truth is called real-expedient cognition. This is distinguishing the two cognitions by understanding the two truths. Regarding the latter distinguishing them by self and other, internal and external: internally awakening oneself to the two truths is called real cognition; externally expounding the two truths for others is called expedient cognition. This opens the two truths within real cognition, and opens the two truths within expedient cognition; this is distinguishing the two cognitions in terms of internal and external, self-awakening and converting others. Regarding the benefit of attaining these two cognitions: it is explained that these two cognitions are the father and mother of the buddhas of the ten directions and the three periods of time. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Wisdom is the bodhisattva's mother, / Expedient means is the father. / Of all leaders of the assembly, / None are not born from these.' Thus these two cognitions are the father and mother of all buddhas. If one understands the two truths, one has the two cognitions; having the two cognitions, there are the buddhas of the ten directions and the three periods of time. If one does not understand the two truths, one lacks the two cognitions; lacking the two cognitions, there are no buddhas of the ten directions and the three periods of time. Thus we know that expounding the two truths brings great benefit. Furthermore, as for benefit: understanding conventional truth and ultimate truth, one leaves behind the stage of ordinary beings; understanding ultimate truth and conventional truth, one leaves behind the stage of the two vehicles. Leaving behind the stage of ordinary beings and leaving behind the stage of the two vehicles is the stage of bodhisattvas. If one does not understand ultimate truth and conventional truth, one does not leave behind the stage of the two vehicles; if one does not understand conventional truth and ultimate truth, one does not leave behind the stage of ordinary beings. Not leaving behind these two stages, one remains within the perilous path of five hundred yojanas; if one understands the two truths, one emerges beyond the five hundred yojanas, enters the bodhisattva rank, is born into the household of the Buddha, and their lineage is noble. For this reason, clearly knowing the two truths brings great benefit. Furthermore, as for benefit: one leaves behind the two views of annihilation and permanence. Understanding conventional truth and ultimate truth, one leaves behind the view of permanence; understanding ultimate truth and conventional truth, one leaves behind the view of annihilation. Leaving behind the two views of annihilation and permanence, one practices the noble Middle Way and perceives the buddha-nature. If one does not understand the two truths, one does not practice the Middle Way and does not perceive the buddha-nature; not perceiving the buddha-nature, there is no buddha of nature, and so forth. If one understands the two truths, one leaves behind annihilation and permanence, practices the Middle Way, and perceives the buddha-nature; thus there is a buddha of nature, and so forth. For this reason, one should know that discerning the two truths brings great benefit. A brief explanation of gain, loss, and benefit is as above.