二諦義 3.28

3.28

第二次就平道明二諦俱絕義。俗不定俗，由真故俗，真不定真，由俗故真。由真故俗，俗是假俗；由俗故真，真是假真。既云假俗，即四句皆絕，假俗非俗、假俗非不俗、假俗非亦俗亦不俗、假俗非非俗非不俗。假真亦爾。興皇、長干皆歎此語直唱假俗，則四彈假俗那是俗。若是俗，則非假俗。既云假俗，故非俗也。假俗既非俗，可是非俗不？親言假俗，那是非俗？若噵假非俗，可是非俗；既云假俗，那是非俗耶？

Second, explaining the meaning of the two truths being both cut off in terms of the level path. The conventional is not determinately conventional; it is conventional because of the ultimate. The ultimate is not determinately ultimate; it is ultimate because of the conventional. Being conventional because of the ultimate, the conventional is a provisional conventional; being ultimate because of the conventional, the ultimate is a provisional ultimate. Once it is termed a provisional conventional, all four propositions are cut off: the provisional conventional is not conventional, the provisional conventional is not non-conventional, the provisional conventional is not both conventional and non-conventional, and the provisional conventional is not neither conventional nor non-conventional. The provisional ultimate is also like this. Both Xinghuang and Changgan praised these words: straightforwardly declaring the provisional conventional, four refutations immediately strike: how could the provisional conventional be conventional? If it were conventional, it would not be the provisional conventional. Since it is termed provisional conventional, it is therefore not conventional. Since the provisional conventional is not conventional, could it be non-conventional? One personally said 'provisional conventional'; how could it be non-conventional? If one had said 'provisional non-conventional', it could be non-conventional; since one said 'provisional conventional', how could it be non-conventional?