二諦義 2.86

2.86

問：此為教諦待、為於諦待耶？解云：教諦待義易，於諦相待難解。為此義故，今開三句釋之。一者俗於諦，唯有不待，無有待義；二者真於諦，亦待亦不待；三者教諦，唯待無不待。言俗於諦唯不待者，凡夫知實有、不知性空，但有俗諦、無有真諦。既無真諦，故無相待。若知真諦，即知俗虛，俗即非諦，此亦無待。以其不知真，故無真諦可待；若知真，則無俗諦可待。故俗於無有二諦待義也。真於諦亦待亦不待者，言無待者，例如俗真於聖實，故真是諦；聖知俗虛妄不實，俗於聖非諦。若爾，唯真是諦，俗非諦。俗非諦故，不得有二諦待也。言亦有待者，聖有權實二智。就權智中有兩知：一知俗虛於聖非諦，二知俗虛於凡是諦。就此而論，亦有二諦待義也。言教諦唯待無不待者，此義易知。如來因緣有無教諦，有名無有、無名有無，有無皆是因緣假名義。所以《華嚴》云「諦了分別諸法時，無有自性，假名說故。」有無教諦皆是因緣假名義也。

Question: Does this interdependence apply to truth as teaching, or does it apply to truth from perspective? Explanation: The meaning of interdependence in truth as teaching is easy, but interdependence in truth from perspective is difficult to understand. For this reason, we now explain it by opening three propositions. First, conventional truth from perspective has only non-interdependence and lacks the meaning of interdependence. Second, ultimate truth from perspective is both interdependent and non-interdependent. Third, truth as teaching is solely interdependent and never non-interdependent. Regarding conventional truth from perspective having only non-interdependence: ordinary persons know real existence and do not know the nature of emptiness; there is only conventional truth and there is no ultimate truth. Since there is no ultimate truth, there is no interdependence. If one knows ultimate truth, one immediately knows the conventional to be insubstantial, and the conventional is then not a truth; this too lacks interdependence. Because they do not know the ultimate, there is no ultimate truth with which to be interdependent; if one knows the ultimate, there is no conventional truth with which to be interdependent. Therefore, for the conventional from perspective, there is no meaning of interdependence between the two truths. Regarding ultimate truth from perspective being both interdependent and non-interdependent: to say it lacks interdependence means that, by analogy with the conventional, the ultimate is real from the perspective of the noble one, so the ultimate is a truth; the noble one knows the conventional to be illusory and unreal, so the conventional is not a truth from the perspective of the noble one. If so, only the ultimate is a truth and the conventional is not a truth. Because the conventional is not a truth, there cannot be interdependence between the two truths. To say it also has interdependence means that the noble one possesses the two cognitions of provisional and real. Within provisional cognition there are two knowledges: first, knowing that the conventional is insubstantial and not a truth from the perspective of the noble one; second, knowing that the conventional, though insubstantial, is a truth from the perspective of the ordinary person. Discussed in terms of this, there is also the meaning of interdependence between the two truths. Regarding truth as teaching being solely interdependent and never non-interdependent: this meaning is easy to know. The Tathāgata's truth as teaching of existence and non-existence through causes and conditions means that existence is named in contrast to non-existence, and non-existence is named in contrast to existence; existence and non-existence are both the meaning of provisional designations through causes and conditions. Thus the Avataṃsaka Sūtra says: "When truly discerning all phenomena, they have no self-nature, because they are spoken of as provisional designations." The truth as teaching of existence and non-existence is in every case the meaning of provisional designations through causes and conditions.