二諦義 2.10

2.10

問：於二非是二，可是非二不二耶？解云：於二非是二，明非是二，非謂是非二。既非二非不二，五句皆淨，斯則上拂霄漢、下漏淵泉也。從來只云二於諦皆失，不知有此三句。然此三句，有兩種諦：前二句即於諦，後一句即教諦。前二句即於境，後一句即教境。於境即不轉境，教境即轉境。言前兩句是於諦不轉境者，諸法於凡是實有，有佛無佛常有此境。有境既常有，空境亦常有。諸賢聖常知諸法空，亦常有此空境。今時亦有天然之境，亦有天然之智，常有此境、常有此智。此之境智，竝是於緣境智，非是轉悟境智也。言轉悟境者，只說於緣有，即知於有不有；說於緣空，即知於空不空。識於有無不有無，識教悟理。悟理即生權實二智，生二智時空有之教即轉名境，故是轉悟境也。

Question: Regarding the two from perspective not being two, could it be neither two nor non-dual? Explanation: Regarding the two from perspective not being two, it clarifies that they are not two, not that there is a 'non-two'. Since they are neither two nor non-dual, the five propositions are all pure; this, then, brushes against the clouds above and plunges into the abyss below. Hitherto, people have only said that the two truths from perspective are both erroneous, not knowing that there are these three propositions. However, within these three propositions, there are two kinds of truth: the first two propositions are the truth from perspective, and the latter one proposition is the truth as teaching. The first two propositions are the object from perspective, and the latter one proposition is the object as teaching. The object from perspective is the untransformed object; the object as teaching is the transformed object. That the first two propositions are the truth from perspective and the untransformed object means: conditioned phenomena are truly existent from the perspective of ordinary persons; whether a Buddha is present or no Buddha is present, there is constantly this object. Since the object of existence is constantly present, the object of emptiness is also constantly present. The worthy and holy ones constantly know that conditioned phenomena are empty, so there is also constantly this object of emptiness. At present there is also a natural object, and there is also a natural cognition; there is constantly this object and constantly this cognition. These objects and cognitions are all objects and cognitions from the perspective of conditions; they are not objects and cognitions of transformed awakening. As for the object of transformed awakening: merely speaking of existence from the perspective of conditions makes one immediately know that existence from perspective is not existent; speaking of emptiness from the perspective of conditions makes one immediately know that emptiness from perspective is not empty. Recognizing that existence and non-existence from perspective are not existence and non-existence, one recognizes the teaching and awakens to principle. Awakening to principle immediately gives rise to the two cognitions of provisional and real; when the two cognitions arise, the teachings of emptiness and existence are then transformed and called objects, and therefore they are objects of transformed awakening.