二諦義 2.11

2.11

問：猶有一疑妨。何者？前明二於諦一得一失，失是所化、得是能化。今那得云說於空令悟不空？若說於空令悟不空者，此乃所化，何謂能化耶？解云：前明二於諦，空是能化者，引凡令學聖。凡夫顛倒謂有，諸賢聖真知諸法空，明能化空，令其捨有。若玄變之徒，既知有不有，即知空不空，不須為說空令悟不空。但鈍根之人，捨其所見有，學能化空。既學得能化空，作於空解。為此人故，說噵：於汝是空，諸法實非空也。此約漸悟為論，前令悟有不有，次令悟空不空也。

Question: There is still one doubt and obstacle. Why? Earlier it was clarified that of the two truths from perspective, one is correct and one is erroneous; the erroneous is those to be converted, and the correct is the converting agent. Now how can you say that speaking of emptiness from perspective causes awakening to non-emptiness? If speaking of emptiness from perspective causes awakening to non-emptiness, this would be those to be converted; how could it be called the converting agent? Explanation: Earlier it was clarified that of the two truths from perspective, emptiness is the converting agent because it guides ordinary persons to learn from the holy. Ordinary persons are inverted and consider things to be existent; the worthy and holy ones truly know that conditioned phenomena are empty, clarifying the converting agent of emptiness to make them abandon existence. If they are people of profound transformation, once they know that existence is not existent, they immediately know that emptiness is not empty; there is no need to speak of emptiness for them to make them awaken to non-emptiness. But people of dull faculties abandon the existence they see and learn the converting agent of emptiness. Having learned the converting agent of emptiness, they form an understanding of emptiness from perspective. For the sake of this person, it is declared: 'It is empty from your perspective; conditioned phenomena are truly not empty.' This is discussed in terms of gradual awakening: first making them awaken to existence not being existent, and next making them awaken to emptiness not being empty.