二諦義 1.54

1.54

問：他斷二惑得小聖，斷五住惑得大果。汝今不斷，云何得言小聖大果耶？解云：汝斷惑得有聖；我本無惑，豈無聖耶？又反之。汝見惑生今斷，不得聖；若知惑本不生不滅，乃得聖。何者？不生不滅是本，知本可得成聖。汝不知本，豈得成聖？故《法華》云「世尊！我今得道得果，於無漏法得清淨眼。」今日得道，當知前來未得道。又《涅槃經》云「汝諸比丘未為大乘除諸結使。」為是故從來斷不斷，今始是斷也。從前來略明二諦大意如此也。

Question: Others sever the two afflictions to attain the lesser noble status, and sever the afflictions of the five entrenchments to attain the great fruit. You now do not sever them; how can you speak of lesser noble status and the great fruit? Explanation: You sever afflictions to have noble status; I originally have no afflictions—how could I lack noble status? Furthermore, to turn it back: you see afflictions arise and now sever them, yet you do not attain noble status; only if one knows afflictions are originally unarisen and unperished does one attain noble status. Why? Non-arising and non-perishing is the origin; knowing the origin, one can accomplish noble status. If you do not know the origin, how could you accomplish noble status? Therefore the Lotus Sūtra says: 'World-Honoured One! I have now attained the Path and attained the fruit, attaining the pure eye with respect to undefiled dharmas.' Attaining the Path today, one should know that previously one had not yet attained the Path. Also the Mahāparinirvāṇa Sūtra says: 'You bhikṣus have not yet eliminated the fetters for the sake of the Mahāyāna.' For this reason, what was previously severed was not severed; now is severance for the first time. The general meaning of the two truths from the preceding has been briefly explained in this manner.