二諦義 1.49

1.49

問云：經中具有說有說無，及說非有非無、非真非俗、非色非空。如《涅槃經》云「即於波羅奈轉正法輪，宣說中道。一切眾生，不破諸結、非不能破，非破非不破，是名中道。說法非師非弟子、非得利非不得利，名為中道。」若爾，此即具有說二、說不二，何得言唯依二諦說不得、說不二耶？又且長者初脫珍御服，後還著珍御服。有脫有著不常脫，那言常依二諦說，不說非有無不二耶？解云：說有、說無、說非有非無，竝是教，非是理。一往開理教者，教有言說，理不可說。理既不可說，云何得悟？所以得悟理者，必假言說。為是故說有無、說非有無，竝是教，皆令悟理也。

The question asks: The sūtras fully contain expositions of existence and expositions of non-existence, as well as expositions of neither existence nor non-existence, neither ultimate nor conventional, neither form nor emptiness. As the Mahāparinirvāṇa Sūtra says: 'Right in Vārāṇasī I turned the wheel of the correct Dharma and proclaimed the Middle Way. When all sentient beings do not break the fetters and are not unable to break them, neither breaking nor not breaking—this is called the Middle Way. Expounding the Dharma with neither teacher nor disciple, neither gaining benefit nor not gaining benefit—this is called the Middle Way.' If so, this fully contains expositions of the dual and expositions of the non-dual. How can you say that, relying solely on the two truths, one cannot expound the non-dual? Furthermore, the elder initially removed his fine and precious garments, but later put them back on. There was removing and there was putting on; he did not constantly have them off. Why do you say that one constantly speaks in reliance on the two truths, and does not expound neither existence nor non-existence, the non-dual? The explanation states: Expounding existence, expounding non-existence, and expounding neither existence nor non-existence are all teaching, not principle. If we make a provisional distinction between principle and teaching: teaching has verbal explanation, whereas principle cannot be spoken. Since principle cannot be spoken, how can one awaken to it? The means by which one can awaken to principle necessarily depends upon verbal explanation. For this reason, expounding existence and non-existence, and expounding neither existence nor non-existence, are all teaching, and all serve to bring about awakening to principle.