二諦義 2.47

2.47

問：教諦既得是教是境，於諦亦得是教境已不？解云：於彼何容不得？但無表道教，無生智境，於諦不轉故也。於二諦不能表十方三世諸佛正道，故不得名教。復不能生法身父母，故不得名境。若於彼是諦、於彼是境、於彼是教、於彼是理。何者？彼亦有言說，故有教。彼亦言有理，故於彼有理。此之理教，竝是謂情故也。次更正於諦教諦義。

Question: Since truth as teaching can be both teaching and object, can truth from perspective also be both teaching and object? Explanation: How could it not be permitted for them? However, there is no teaching that expresses the Path and no object that generates cognition, because truth from perspective does not undergo transitions. In the two truths from [their] perspective, they cannot express the correct Path of the Buddhas of the ten directions and three periods of time, hence they cannot be named teaching. Furthermore, they cannot give birth to the parents of the dharmakāya, hence they cannot be named object. If it is from their perspective, it is truth; from their perspective, it is object; from their perspective, it is teaching; from their perspective, it is principle. How so? They also have speech, hence there is teaching. They also claim there is a principle, hence from their perspective there is a principle. Both this principle and this teaching are merely conceptual dispositions. Next, the meaning of truth from perspective and truth as teaching will be further corrected.