二諦義 2.12

2.12

問：他亦明有境諦、有教諦。彼有境界法寶、有言教法寶，境界法寶即境諦，言教法寶即教諦。汝既有教諦，他亦有教諦。汝有如來誠諦之言，他可無如來誠諦之言耶？若爾，皆有境教，斯有何異？解云：異。今明汝二諦天然之境，是我家於境失。於境失中，有無量失，此是我家麁失，細失非汝所及。故經云「菩薩微細礙相，非二乘境界。」今亦爾，汝天然之境，是今家麁失，故與彼大異也。所以《大論》云「外道與佛法相去玄殊，猶若天地」，又云「天食須陀比人中臭糞。又如驢牛二乳，驢乳抨成糞，牛乳抨則成蘇」。今亦爾，他得為今失也。此即是依二諦說法，二諦是境義也。

Question: Others also clarify that there is an object truth and there is a teaching truth. They have the Dharma-jewel of the objective realm and the Dharma-jewel of spoken teaching; the Dharma-jewel of the objective realm is the object truth, and the Dharma-jewel of spoken teaching is the teaching truth. Since you have the teaching truth, others also have the teaching truth. You have the true and real words of the Tathāgata; could others lack the true and real words of the Tathāgata? If so, both have object and teaching—what difference is there in this? Explanation: There is a difference. Now we clarify that your natural object of the two truths is the error in the object from perspective of our school. Within the error in the object from perspective, there are immeasurable errors; this is the coarse error of our school, whereas subtle errors are beyond your reach. Therefore the sūtra says: 'The subtle signs of obstruction of bodhisattvas are not the realm of the two vehicles.' Now it is also like this: your natural object is the coarse error of our school, and therefore it is vastly different from theirs. For this reason, the Mahāprajñāpāramitopadeśa says: 'The tīrthikas and the Buddha-Dharma are profoundly different from each other, just like heaven and earth.' It also says: 'Heavenly food, sudhā, compared to foul human excrement. It is also like the milk of a donkey and a cow: when donkey milk is churned it turns into dung, but when cow milk is churned it becomes ghee.' Now it is also like this: what others consider correct is error for our school. This is precisely preaching the Dharma by relying on the two truths, where the two truths have the meaning of object.