二諦義 2.45

2.45

問：教諦若為是境耶？從來多不解此義，聞此亦不知是何言。今明是境者，如來如行而說、如說而行。如說而行，即二智照空有境；如行而說，即說二諦。故一家云：潛謀密照名智，外彰神口名諦。今亦爾，以二智照空有，空有則名境；說空有義表一道，即名教。境即能所、教即所能。教能表道，故教是所能。境是所照，故境是能所。所照名境、能表為教，故教諦屬境攝也。

Question: How is truth as teaching an object? In the past, many failed to understand this meaning; hearing this, they also did not know what it meant. Now, explaining that it is an object: the Tathāgata speaks according to his practice and practices according to his speech. Practicing according to his speech is the two cognitions illuminating the objects of emptiness and existence; speaking according to his practice is speaking the two truths. Therefore, one school says: 'Secret deliberation and covert illumination are called cognition; outwardly displaying the wondrous utterance is called truth.' Now it is also thus: using the two cognitions to illuminate emptiness and existence, emptiness and existence are then called the object; speaking the meaning of emptiness and existence to express the One Path is then called the teaching. The object is that which can [act as the object of cognition]; the teaching is that which can [express]. The teaching can express the Path, hence the teaching is that which can [express]. The object is that which is illuminated, hence the object is the objective correlate. That which is illuminated is called the object, and that which can express is the teaching; therefore, truth as teaching is subsumed under the object.