二諦義 2.73

2.73

次更明於諦教諦合論諦義，有三句：一者能諦所非諦、二者所諦能非諦、三者亦能亦所諦。能諦所非諦，即是於諦。所諦能非諦，即教諦。亦能亦所諦，於教合論。言於諦是能非所者，有於凡實為諦、空於聖實為諦，取兩情智為諦。不取空有二境為諦，二境那忽是諦？但有於凡是諦、空於聖是諦，取二於為諦也。此於亦不孤，然於不於，不於本於。空有能所竝是於諦，但能邊強。境智竝於諦，智邊強。此則帶所明能，取能不取所；帶智論境，取智不取境也。言教諦是所非能者，二智是能說、二境是所說，能說非諦、所說是諦，此就境智判能所。前於諦亦境所智能，取能為諦、不取所為諦、今教諦，取所為諦、不取能為諦。故一家云：潛謀密照為二智，外彰神口名二諦。二智能說、二諦所說，正取所說真俗化緣名教諦也。亦能亦所諦者，合取於教二諦，為亦能亦所諦也。更就教諦中復有三句：一能名諦、二所名諦、三亦能亦所名諦。言能名諦者，則是真俗二教。以真俗二教實能表道故名諦，二諦當根緣不差故名諦也。言所名諦者，從所表理為名，以所表理實，故能表之教亦實也，此則從表實為名。如《法華》云「開方便門，示真實道。」此門即是實門，以通至實，故名方便門。又如佛門通至佛，故云佛門。今亦爾，教能通實，故云實也。亦能亦所者，即理教合說，非理則不教、不教則不理。非理不教，教名理教；非教不理，理名教理。理教因緣，斯二皆實，故能所皆諦也。

Next, to further clarify the meaning of truth by jointly discussing truth from perspective and truth as teaching, there are three propositions: first, the subject is truth and the object is not truth; second, the object is truth and the subject is not truth; third, both subject and object are truth. 'The subject is truth and the object is not truth' is truth from perspective. 'The object is truth and the subject is not truth' is truth as teaching. 'Both subject and object are truth' is the joint discussion of perspective and teaching. Saying that truth from perspective is the subject and not the object means: existence being real from the perspective of the ordinary is a truth, and emptiness being real from the perspective of the noble is a truth; the two sentiments and cognitions are taken as truth. The two objects of emptiness and existence are not taken as truth; how could the two objects suddenly be a truth? It is only that existence from the perspective of the ordinary is a truth, and emptiness from the perspective of the noble is a truth; the two perspectives are taken as truth. This perspective does not stand alone; perspective and non-perspective—the non-perspective is rooted in perspective. Both emptiness and existence as subject and object are truth from perspective, but the side of the subject is dominant. Both object and cognition are truth from perspective, but the side of cognition is dominant. This carries the object to illuminate the subject, taking the subject and not taking the object; it carries cognition to discuss the object, taking cognition and not taking the object. Saying that truth as teaching is the object and not the subject means: the two cognitions are that which can expound, and the two objects are that which is expounded; that which can expound is not a truth, while that which is expounded is a truth; this determines subject and object in terms of object and cognition. Previously in truth from perspective, the object was also the object and cognition was the subject, taking the subject as truth and not the object as truth; now in truth as teaching, the object is taken as truth and not the subject. Thus one lineage says: 'Concealed deliberation and secret illumination are the two cognitions; external manifestation through the divine mouth is named the two truths.' The two cognitions are that which can expound, and the two truths are that which is expounded; precisely taking that which is expounded as conventional and ultimate to convert conditions is named truth as teaching. As for 'both subject and object are truth', it jointly takes the two truths of perspective and teaching as 'both subject and object are truth'. Further, within truth as teaching there are again three propositions: first, the subject is named truth; second, the object is named truth; third, both subject and object are named truth. Saying that the subject is named truth refers to the two teachings of ultimate and conventional. Because the two teachings of ultimate and conventional can truly express the Way, they are named truth; because the two truths match the capacities and conditions without discrepancy, they are named truth. Saying that the object is named truth takes its name from the principle expressed: because the principle expressed is real, the teaching that can express it is also real; this takes its name from expressing the real. As the Lotus Sūtra says: 'Opening the gate of skillful means, / Revealing the true and real Way.' This gate is the real gate; because it leads to the real, it is named the gate of skillful means. It is also like the Buddha's gate leading to the Buddha, and hence is called the Buddha's gate. Here it is also like this: because the teaching can lead to the real, it is called real. As for 'both subject and object', it is the joint expression of principle and teaching: without principle there is no teaching, and without teaching there is no principle. Because without principle there is no teaching, the teaching is named the teaching of principle; because without teaching there is no principle, the principle is named the principle of teaching. In the conditions of principle and teaching, both of these are real; therefore both subject and object are truth.