二諦義 1.43

1.43

問：既無有無，應無二諦。解云：實無有無，但方便故假言有無，假言有無為悟不有無。以是義故，明二諦是教門也。然二諦更無有二，只同學一二諦有得有失、成性成假云云。大師從來舉譬如甘露，有方便者服即長存、無方便者服即夭壽。甘露未曾脩夭，脩夭出自兩緣。今亦爾，只是一二諦，有方便學即成假、無方便學即成性，有方便故為得、無方便故為失。二諦未曾性假得失，性假得失出自兩緣也。然只自性因緣，亦復無有二，有方便者學自性成因緣、無方便者學因緣成自性，如無方便者服甘露成毒藥、有方便者服向毒藥成甘露。學二諦人亦爾，無方便學因緣成自性、有方便學自性成因緣。為是故學二諦有得有失、有自性有因緣也。

Question: Since there is neither existence nor non-existence, there should be no two truths. Explanation: In truth there is neither existence nor non-existence; it is merely as an expedient means that existence and non-existence are provisionally spoken of, and this provisional speaking of existence and non-existence is to bring about awakening to neither existence nor non-existence. By this principle, it is explained that the two truths are the portal of teaching. Yet the two truths are never two; it is simply that when studying the single [set of] two truths, there are gain and loss, becoming inherent nature or becoming provisional, and so forth. The Great Master has consistently cited the simile of amṛta: one who possesses expedient means drinks it and gains long life, while one who lacks expedient means drinks it and dies prematurely. Amṛta has never been longevity or premature death; longevity and premature death arise from the two different conditions. It is the same here: there is only the single [set of] two truths; when studied by one with expedient means, it becomes provisional, but when studied by one without expedient means, it becomes inherent nature; by having expedient means there is gain, and by lacking expedient means there is loss. The two truths have never been inherent nature, provisionality, gain, or loss; inherent nature, provisionality, gain, and loss arise from the two conditions. Furthermore, inherent nature and conditioned origination are themselves likewise not two: one with expedient means studies inherent nature and it becomes conditioned origination; one without expedient means studies conditioned origination and it becomes inherent nature. This is like one without expedient means drinking amṛta and it turning into poison, whereas one with expedient means drinks that very poison and it turns into amṛta. Those who study the two truths are also like this: studying without expedient means, conditioned origination becomes inherent nature; studying with expedient means, inherent nature becomes conditioned origination. For this reason, in studying the two truths there are gain and loss, and there are inherent nature and conditioned origination.