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# 二諦義 2.25

二諦義 2.25

- **Language:** Classical Chinese

### [2.25](https://indike.org/pramana/in.bauddha.taisho.1854.2.25)

問：何故明不真俗為真俗義耶？解云：前明因緣，橫義動；今真俗不真俗，竪義拔。橫義動、竪義拔，故一家從來明假伏中斷義。言假伏者，真是俗義、俗是真義，伏彼自性也。既知因緣真，即知真不真；知因緣俗，即知俗不俗。悟真俗不真俗，自性永斷。為是義故，前橫伏、今竪斷也。

> Question: Why clarify neither-ultimate-nor-conventional as the meaning of ultimate and conventional? Explanation: Previously, clarifying causes and conditions, the horizontal meaning shook \[them\]; now, ultimate and conventional as neither ultimate nor conventional, the vertical meaning uproots \[them\]. The horizontal meaning shakes, and the vertical meaning uproots; therefore, our school has always clarified the meaning of provisional subduing and middle-way cutting off. As for "provisional subduing": ultimate being the meaning of conventional, and conventional being the meaning of ultimate subdues their intrinsic nature. Having known the ultimate of causes and conditions, one knows that the ultimate is not ultimate; having known the conventional of causes and conditions, one knows that the conventional is not conventional. Awakening to ultimate and conventional as neither ultimate nor conventional, intrinsic nature is severed forever. For this reason, previously the horizontal subdued, and now the vertical severs.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1854~en-mt.2.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1854.2.25](https://indike.org/pramana/in.bauddha.taisho.1854.2.25) · Pramāṇa
