二諦義 3.24

3.24

問：此出何處？解云：《中論》偈即是。「因緣所生法，我說即是空」，此是空有橫並也。「亦為是假名，亦是中道義」，即二不二竪並也。此之二種並，是諸佛菩薩假名方便並也。第三明得失並。何者？有所得斷常眾生，行有所得法；無所得諸佛菩薩，常行無所得法。此即得無得各路，凡聖兩隔、感應不交，理外云何得成理內、理內云何得化理外耶？今明不然。菩薩常照無得、照有得，道未曾得無得，於眾生有得、於諸佛菩薩無得。今還照眾生有所得、照菩薩無得，此二觀常照，無有一念不照時。若使一念不照有得眾生，諸佛即有漏機之失，眾生機發即便不覺。為是故所以常照有得眾生。故《法華》云「我以佛眼觀見六道眾生」也。此即常照得無得名並觀也。此義最要，應須知之。略明三種並觀也。次一句難解。何者？前云有於凡實為諦、空於聖實為諦，發始開凡聖得失二諦，明有於凡實為失、空於聖實為得。從來云兩於諦皆失；今明若皆失，無有能化，所化眾生無由得悟，改凡成聖、捨失從得。今明發初二於諦，有得有失、有迷有悟，明此是凡諦、此是聖諦，此是俗諦、此是真諦。俗諦所化、真諦能化，故云「一切世諦，若於如來是第一義諦」。此是能化於。今隨此於而說，亦是能化，此即能化隨所化有而說有、能化隨能化所悟空而說空，故此二於諦是得失迷悟也。

Question: Where does this come from? Answer: It is precisely the verse in the Mūlamadhyamakakārikā: 'Whatever dharma arises dependently, I explain as emptiness'—this is the horizontal simultaneity of emptiness and existence. 'It is also a provisional designation; it is also the meaning of the middle way'—this is the vertical simultaneity of duality and non-duality. These two kinds of simultaneity are the provisional, expedient simultaneity of all buddhas and bodhisattvas. Third, we explain the simultaneity of attainment and loss. Which is this? Sentient beings with appropriation and [clinging to] annihilation and eternity practice dharmas with appropriation; all buddhas and bodhisattvas without appropriation constantly practice dharmas without appropriation. This means attainment and non-attainment take separate paths: ordinary persons and noble ones are divided, and sympathetic resonance does not intersect. How could what is outside principle become what is inside principle, and how could what is inside principle convert what is outside principle? We now explain that this is not so. A bodhisattva constantly illuminates non-attainment and illuminates attainment; the Dao has never possessed attainment or non-attainment: from the perspective of sentient beings there is attainment, and from the perspective of all buddhas and bodhisattvas there is non-attainment. Now, returning to illuminate sentient beings as having appropriation and illuminating bodhisattvas as having no appropriation, these two contemplations constantly illuminate; there is not a single thought-moment when they do not illuminate. If for a single thought-moment they did not illuminate sentient beings with appropriation, the buddhas would commit the fault of missing their spiritual capacity, and when the capacity of sentient beings arose, they would not be aware of it. For this reason, they constantly illuminate sentient beings with appropriation. Thus the Lotus Sūtra says: 'With the Buddha eye I perceive sentient beings in the six destinies.' This constant illumination of attainment and non-attainment is called simultaneous contemplation. This meaning is most essential and must be understood. This briefly explains the three kinds of simultaneous contemplation. The next phrase is difficult to understand. Which is it? Earlier it was said that existence is real from the perspective of ordinary persons and constitutes a truth, while emptiness is real from the perspective of noble ones and constitutes a truth, initially opening up the two truths of attainment and loss for ordinary persons and noble ones, explaining that existence being real from the perspective of ordinary persons is a loss, and emptiness being real from the perspective of noble ones is an attainment. Traditionally it has been said that both truths from perspective are losses; we now explain that if both were losses, there would be no converting agent, and the sentient beings to be converted would have no way to attain awakening, to transform from ordinary to noble, or to abandon loss and follow attainment. We now explain that the initial two truths from perspective have attainment and loss, delusion and awakening, explaining that this is the truth of ordinary persons and this is the truth of noble ones, this is conventional truth and this is ultimate truth. The conventional truth is those to be converted; the ultimate truth is the converting agent. Therefore it is said: 'All conventional truths, from the perspective of the Tathāgata, are ultimate truth.' This is the perspective of the converting agent. Now, speaking in accordance with this perspective is also the converting agent; that is, the converting agent, in accordance with the existence of those to be converted, speaks of existence, and the converting agent, in accordance with the emptiness awakened to by the converting agent, speaks of emptiness. Therefore, these two truths from perspective are attainment and loss, delusion and awakening.