二諦義 2.21

2.21

問：前隨名釋有二義，一望他當自釋、二約經就律釋。今就何物義釋耶？解云：對有礙有得就無得無礙釋。若言俗浮虛義、真真實義，此是凡夫二乘有得解義。今明菩薩無得無礙義，故明俗是真義、真是俗義也。他家無此義。他俗定俗、真定真，三假定俗不得真、四忘定真不得俗，真俗有礙，聲聞解義。今明真是俗義、俗是真義，真俗無礙，菩薩解義也。

Question: Previously, explaining according to the name had two meanings: first, explaining by viewing the other and pertaining to oneself; second, explaining in terms of the Sūtras and the Vinaya. In terms of what meaning is it explained now? Explanation: In contrast to obstruction and appropriation, it is explained in terms of non-appropriation and non-obstruction. If one says that conventional has the meaning of insubstantial and ultimate has the meaning of real, this is the understanding of ordinary persons and the two vehicles with appropriation. Now, clarifying the bodhisattva's meaning of non-appropriation and non-obstruction, it is clarified that conventional is the meaning of ultimate, and ultimate is the meaning of conventional. The other school does not have this meaning. Their conventional is determinately conventional, and their ultimate is determinately ultimate; three provisions are determinately conventional and cannot be ultimate, and the four abandonments are determinately ultimate and cannot be conventional; ultimate and conventional have obstruction—this is the śrāvaka's understanding of meaning. Now it is clarified that ultimate is the meaning of conventional, and conventional is the meaning of ultimate; ultimate and conventional are without obstruction—this is the bodhisattva's understanding of meaning.