二諦義 2.65

2.65

次更釋於諦義。明眾生本無所有，於眾生有。故《大品》云「眾生顛倒因緣，故有六道差別。」又《涅槃》云「隨其流處，有六味不同。」然此語竝是釋於義。何者？六道本性清淨無所有，於眾生故，無所有如是有也。論釋亦爾「諸法本性空，世間顛倒謂有，名之為諦。」亦六道本無所有，於眾生有六道也。既云於眾生有六道，即知不六道。佛說此於名不無，所以說此令眾生悟道。何者？既云於六，即知不六也。如人可怜，實不可怜而言可怜者，於此可怜。既知於可怜，即悟不可怜。諸法亦爾，於有即悟不有也。

Next, the meaning of truth from perspective is explained further. It clarifies that sentient beings originally do not exist at all, but exist from the perspective of sentient beings. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: "Because of sentient beings' inverted conditions, there are the differences of the six destinies." The Mahāparinirvāṇa Sūtra also says: "According to the place where it flows, there are six different tastes." These words all explain the meaning of "from perspective." Why so? The six destinies are originally pure in nature and do not exist at all; because of sentient beings, what does not exist is like this in its existence. The treatise's explanation is also like this: "All phenomena are originally empty in nature; the worldly, through inversion, say they exist, and call this truth." It is also that the six destinies originally do not exist at all, but from the perspective of sentient beings there are the six destinies. Since it says that from the perspective of sentient beings there are the six destinies, one immediately knows they are not the six destinies. The Buddha speaking of this "from perspective" is called "not non-existent"; the reason he speaks of this is to cause sentient beings to awaken to the Path. Why so? Since one says "from the perspective of the six," one immediately knows they are not the six. Just as when a person is pitiful, but is in reality not pitiful, yet is said to be pitiful—it is from this perspective that they are pitiful. Once one knows it is from perspective that they are pitiful, one immediately awakens to their not being pitiful. All phenomena are also like this: through existence from perspective, one immediately awakens to non-existence.