二諦義 3.31

3.31

第四明二諦絕者，只二諦即絕，與前異。前二諦望表道故二諦絕，今明只二諦即絕，只言說即絕。如《淨名經》天女與身子論解脫相。關中云「身子雖知解脫無言，不知言即解脫。」只言說文字即解脫，解脫不內不外不兩中間；文字亦爾，不內不外不兩中間，故文字即解脫，只文字即絕。略明四種絕義如此。此四種絕，攝一切絕也。《涅槃經》明絕待樂。對苦明樂，非是好樂；無苦無樂，乃是大樂。大亦有二種，相待大、絕待大。此是何物絕耶？解云：此是漸捨絕。前明相待樂非好樂，非苦非樂樂乃是好樂，故是漸捨絕也。

Fourth, explaining the cutting off of the two truths: the two truths themselves are simply cut off, which is different from the previous. Previously, looking toward expressing the path, the two truths were cut off; now it is clarified that the two truths themselves are simply cut off—mere words and speech are themselves cut off. As in the Vimalakīrtinirdeśa Sūtra, where the devī discusses the characteristics of liberation with Śāriputra, the Guanzhong [commentary] says: 'Although Śāriputra knew that liberation is without words, he did not know that words are themselves liberation.' Mere speech and written words are themselves liberation. Liberation is not inside, not outside, and not in between the two; written words are also like this: not inside, not outside, and not in between the two. Therefore, written words are themselves liberation; mere written words are themselves cut off. The four kinds of meanings of cutting off are briefly explained in this way. These four kinds of cutting off subsume all cutting off. The Mahāparinirvāṇa Sūtra explains absolute bliss: bliss explained in contrast to suffering is not fine bliss; absence of suffering and absence of bliss is truly great bliss. 'Great' also has two kinds: relative great and absolute great. What kind of cutting off is this? Explanation: This is cutting off by gradual renunciation. Previously it was explained that relative bliss is not fine bliss, whereas the bliss of neither suffering nor bliss is truly fine bliss; hence it is cutting off by gradual renunciation.