二諦義 2.64

2.64

次更釋於名。問：因緣假有為教諦，謂情性有為於諦不？解云：從來解如此。因緣假有是不有有，不有有悟有不有，名為教諦。若是性有則有，故有名於諦。好乎唯得此解。今明不如此，今明於有為於諦。然諸法本無所有，於眾生有。何以知然？論云「一切法性空，世間顛倒謂有」，故諸法本無，於眾生有，為於也。若言諸法無所有因緣有，因緣有不有有名教諦，眾生有故有名於諦。此是後時語耳。

Next, the term "from perspective" (yu) is explained further. Question: Is conditioned, designated existence considered truth as teaching, while conceiving of a nature of existence based on emotional attachment considered truth from perspective? Answer: Historically, it has been understood this way: conditioned, designated existence is an existence of non-existence, and by an existence of non-existence one awakens to the non-existence of existence; this is called truth as teaching. If it is an intrinsic existence, then it exists; thus existence is called truth from perspective. How excellent, if one only has this understanding! Now I explain that it is not like this. Now I explain that existence from perspective is truth from perspective. However, all phenomena originally do not exist at all, but exist from the perspective of sentient beings. How is this known to be so? The treatise says: "All phenomena are empty in nature; the worldly, through inversion, say they exist." Therefore, all phenomena originally do not exist, but from the perspective of sentient beings they exist; this is what is meant by "from perspective." If one says that all phenomena do not exist, but exist through conditions, and that the existence of non-existence through conditions is called truth as teaching, while existence because sentient beings exist is called truth from perspective—these are merely later words.