二諦義 1.52

1.52

問：若此三種二諦皆廢，用何物為二諦教耶？解云：約緣邊即是謂情，佛為說邊即是教門。今明此等皆謂情，皆須廢之也。何以故？謂情所見皆是虛妄，故廢之也。又非但廢妄，亦無有實。本有虛故有實，既無虛即無實，顯清淨正道。此亦名法身，亦名正道，亦名實相也。然此已拔從來也。何者？從來云：取相煩惱感六道果報，此須廢。廢六道生死，得如來涅槃。今明有生死可有涅槃，既無生死即無涅槃。無生死、無涅槃，生死涅槃皆是虛妄，非生死非涅槃乃名實相。一往對虛辨實，若無彼虛即無有實也。若就三重二諦義辨者，即由來人廢立在初節二諦義中。何者？彼廢世諦立真諦。何者？取相煩惱感得六道果報名為世諦；斷取相煩惱、六道果報謝，此即廢世諦而有真諦之境，由真諦境生佛妙智，此即廢世諦立真諦。今明此之二諦竝是謂情，皆悉須廢。何但初節二諦須廢，乃至第三重皆須廢。何以故？此皆謂情，故須廢之也。此即一往廢三，不廢不三也。

Question: If these three levels of the two truths are all negated, what is used as the teaching of the two truths? Explanation: In terms of conditions, it is subjective conception; in terms of the Buddha expounding it, it is the portal of teaching. Now we explain that these are all subjective conceptions and must all be negated. Why? What is seen through subjective conception is entirely false and illusory; therefore it is negated. Furthermore, not only is the false negated, there is also no real. Originally, because there was the false, there was the real; once the false is absent, the real is also absent, revealing the pure and correct Path. This is also called the dharmakāya, also called the correct Path, and also called the true mark. Yet this already eradicates traditional views. Why? Traditionally it is said: afflictions that grasp marks induce the retribution of the six destinies; this must be negated. Negating the saṃsāra of the six destinies, one attains the Tathāgata's nirvāṇa. Now we explain: only if there is saṃsāra could there be nirvāṇa; since there is no saṃsāra, there is no nirvāṇa. Without saṃsāra and without nirvāṇa, saṃsāra and nirvāṇa are both false and illusory; being neither saṃsāra nor nirvāṇa is precisely called the true mark. Provisionally, one distinguishes the real in contrast to the false; if that false does not exist, there is no real either. If distinguished in terms of the three tiers of the two truths, traditional thinkers established negation and affirmation within the first tier of the two truths. Why? They negated conventional truth to establish ultimate truth. Why? Afflictions grasping marks induce the retribution of the six destinies, which is called conventional truth; severing afflictions that grasp marks, the retribution of the six destinies ceases—this is negating conventional truth, and there is the objective realm of ultimate truth. From the objective realm of ultimate truth, the wondrous cognition of the Buddha arises; this is negating conventional truth to establish ultimate truth. Now we clarify that these two truths are both subjective conceptions, and all must be negated. Not only must the first tier of the two truths be negated, even up to the third tier, all must be negated. Why? These are all subjective conceptions; therefore they must be negated. This is provisionally negating the three, not negating the non-three.