二諦義 2.53

2.53

問：今明聖有一諦而具有二智，然此解偏揭。聖人既具有二智，即應有二諦。何得但有一諦有於二智耶？解云：聖有二智者，聖人知諸法性空故有實智，復知凡夫顛倒有故有權智。照不顛倒性空名實智，照顛倒浮虛名權智。諦則不爾，二諦皆不倒，智則知倒知不倒也。二者知實為實智、知虛為權智，知虛實故有二智。諦則不爾，二皆是實。為是義故，聖人一諦而有二智也。

Question: Now you explain that the noble have one truth yet possess two cognitions; however, this explanation is one-sided. Since the noble ones possess two cognitions, they should have two truths. How can they have only one truth yet possess two cognitions? Explanation: That the noble have two cognitions means that because the noble ones know all dharmas are in their nature empty, they have real cognition; further, because they know that ordinary beings invertedly [regard them as] existent, they have provisional cognition. Illuminating non-inverted nature of emptiness is named real cognition; illuminating inverted insubstantiality is named provisional cognition. For truths it is not like this: both truths are non-inverted, whereas cognition knows the inverted and knows the non-inverted. Second, knowing the real is real cognition; knowing the unreal is provisional cognition. Because of knowing the unreal and the real, there are two cognitions. For truths it is not like this: both are real. For this reason, the noble ones have one truth yet possess two cognitions.