二諦義 2.49

2.49

問：若為教諦是二智耶？解云：諸佛如行而說、如說而行。如行而說，說我所行，如說而行，行我所說。說我所行，說名行說；行我所說，行名說行。斯行說相應，皆是波若。《大論》釋聖說法、聖默然云「從波若心還說波若，名聖說法。說般若法已還入般若心，名聖默然。聖默然、聖說法皆是波若。」今亦爾，如說而行名二智、如行而說名二諦，二諦亦得名二智。何者？說何所說？說只說二智，故云「欲知智在說」，故二諦即是二智。但隨義不同，表理義為教、宣智義名智、所照義名境。若爾，教諦之名，亦得名境、亦得名智也。

Question: In what way is truth as teaching the two cognitions? Explanation: The Buddhas speak according to their practice and practice according to their speech. Speaking according to practice, they speak what they practice; practicing according to speech, they practice what they speak. Speaking what they practice, speech is called practice-speech; practicing what they speak, practice is called speech-practice. This congruence of practice and speech is entirely prajñā. The Mahāprajñāpāramitopadeśa, explaining noble speech and noble silence, states: 'From the mind of prajñā speaking prajñā in turn is called noble speech. Having spoken the Dharma of prajñā, entering again into the mind of prajñā is called noble silence. Noble silence and noble speech are both prajñā.' Now it is also thus: practicing according to speech is named the two cognitions; speaking according to practice is named the two truths. The two truths can also be named the two cognitions. How so? What is spoken? What is spoken is merely the two cognitions; hence it is said, 'If you wish to know cognition, it lies in the speech.' Therefore, the two truths are precisely the two cognitions. However, according to different meanings: the meaning of expressing the principle is teaching, the meaning of declaring cognition is named cognition, and the meaning of that which is illuminated is named the object. If so, the name 'truth as teaching' can also be named the object and can also be named cognition.