二諦義 2.61

2.61

問：何意爾？解云：既名真，真即是真實為義，故真唯得是諦，不得是非諦。若言俗諦即可疑。何者？俗是浮虛非實，既言俗，那得為諦耶？是故釋云俗亦諦亦非諦。俗於凡是諦、於聖即非諦，故亦諦亦非諦也。又真唯是諦，不得是非諦。俗亦諦亦非諦者，聖得望聖、聖得望凡，凡但望凡、凡不得望聖，故真但諦不得非諦，俗亦諦亦非諦。言聖得望聖、聖得望凡者，聖人了達聖境，故得望聖。

Question: Why is this so? Answer: Since it is named "ultimate" (zhen), "ultimate" takes being real (zhenshi) as its meaning; hence the ultimate can only be truth, and cannot be not truth. If one speaks of conventional truth, it may indeed be doubted. Why so? The conventional is insubstantial and not real; since it is called "conventional," how can it be truth? Therefore it is explained that the conventional is both truth and not truth. The conventional is truth to ordinary people, and immediately not truth to noble ones; hence it is both truth and not truth. Furthermore, the ultimate is only truth and cannot be not truth, whereas the conventional is both truth and not truth, because noble ones can compare [things] to noble ones and noble ones can compare [things] to ordinary people, whereas ordinary people only compare [things] to ordinary people and ordinary people cannot compare [things] to noble ones. Therefore the ultimate is only truth and cannot be not truth, while the conventional is both truth and not truth. Saying that noble ones can compare to noble ones and noble ones can compare to ordinary people means that noble ones thoroughly comprehend the realm of noble ones, and therefore can compare [things] to noble ones.