二諦義 1.47

1.47

問：何故明此開合兩種耶？解云：此之兩種，竝為開道令眾生悟入也。前開理內外令悟者，明有所得理外有無不能表道，明無所得有無，有是無有、無是有無，有無表不有不無，因教悟理、從假入中。故師云：「聖人開真俗以表道，說有無以化物」也。次合明令悟者，明有無未曾二，不了者成自性、了者成因緣。只了自性有無成因緣，因緣有無有無即不有無，悟於正道。故此二種竝令悟於一道。經文皆爾。故《法華》云「唯有一大事因緣故，出現於世」，又云「說種種乘皆為一乘」也。

Question: Why explain these two approaches of opening and combining? Explanation: Both of these two approaches are for opening the path and enabling sentient beings to awaken and enter. As for previously opening within and outside the principle to bring about awakening: this explains that existence and non-existence outside the principle with appropriation cannot express the path, whereas existence and non-existence without appropriation—existence being non-existence and non-existence being non-non-existence—existence and non-existence express neither existence nor non-existence, so that by relying on the teaching one awakens to the principle, entering the middle from the provisional. Thus the Master said: 'The Sage opened the conventional and the ultimate to express the path, and spoke of existence and non-existence to transform beings.' Next, as for combining and explaining to bring about awakening: this explains that existence and non-existence have never been two; for one who does not understand, they become inherent nature; for one who understands, they become conditioned origination. Merely by understanding that existence and non-existence of inherent nature become conditioned origination, and that the existence and non-existence of conditioned origination are themselves neither existence nor non-existence, one awakens to the correct path. Therefore these two approaches both bring about awakening to the one path. The sūtra texts are all like this. Thus the Lotus Sūtra states: 'Only for the sake of one great matter as condition does [the Buddha] appear in the world'; and it also states: 'Preaching various vehicles, all are for the sake of the One Vehicle.'