二諦義 3.34

3.34

問：彼何故明涅槃是世諦耶？解云：彼明：涅槃，三假中是相待、相續二假所攝；若是生死則具三假。何者？為異具所成，故是因成假。異具所成者，四微成柱、五陰成人也。前念滅、後念續前念，名相續假。長短方圓，名相待假。具三假，故為世諦；三假舉體不可得為真諦。生死為二諦攝也。涅槃為續待二假攝者，佛果續金剛心，金剛心滅佛果起，續故是相續假。涅槃復待生死，故涅槃是相待假。佛果不為異具所成，故非因成假也。

Question: Why did he explain that nirvāṇa is conventional truth? Explanation: He explained that among the three provisionalities, nirvāṇa is subsumed under the two provisionalities of relativity and continuity; whereas saṃsāra possesses all three provisionalities. Why? Being constituted by distinct components, it is provisionality as conditioned composition. What is constituted by distinct components is like the four subtle elements forming a pillar, or the five aggregates forming a person. The prior thought ceasing and the subsequent thought continuing the prior thought is called provisionality of continuity. Long and short, square and round, are called provisionality of relativity. Possessing the three provisionalities, it is therefore conventional truth; the entire substance of the three provisionalities being ungraspable is the ultimate truth. Saṃsāra is subsumed by the two truths. As for nirvāṇa being subsumed by the two provisionalities of continuity and relativity: the fruit of Buddhahood continues from the vajra-like mind; the vajra-like mind ceases and the fruit of Buddhahood arises; being continuous, it is therefore provisionality of continuity. Nirvāṇa further depends relatively upon saṃsāra; therefore nirvāṇa is provisionality of relativity. The fruit of Buddhahood is not constituted by distinct components; therefore it is not provisionality as conditioned composition.