二諦義 3.37

3.37

問：今時所明二諦，攝法盡不盡耶？解云：大乘經具有二文，此並是如來方便為緣之說，有時為緣說二諦攝法盡、有時為緣說攝法不盡，具有盡不盡二種法門也。又欲令攝盡則盡，欲令攝不盡則不盡，無所妨礙。何者？一家有單複六種二諦，前後明三種二諦。有時開則有三諦：有諦、無諦、非有非無中道第一義諦。有時攝三諦為二諦：有無並世諦，非有非無為第一義諦；乃至二不二為世諦，非二非不二為第一義諦。就此而論，則無出二諦。就前節復出義，有如此經文，則作前釋；有如此經文，則作後釋，無相違也。

Question: Do the two truths explained at present subsume phenomena exhaustively or not exhaustively? Answer: The Mahāyāna sūtras fully possess both statements; these are all the Tathāgata's expedient expositions for specific conditions. At times, for conditions, he said the two truths subsume phenomena exhaustively; at times, for conditions, he said they do not subsume phenomena exhaustively; both exhaustive and non-exhaustive Dharma-doors are fully possessed. Moreover, if one wishes them to subsume exhaustively, then they are exhaustive; if one wishes them to subsume non-exhaustively, then they are non-exhaustive, without any hindrance. Why? Our school has the single and double six kinds of two truths, and previously explained three kinds of two truths. At times, when unpacked, there are three truths: the truth of existence, the truth of non-existence, and the ultimate truth of the middle way that is neither existence nor non-existence. At times, the three truths are subsumed into two truths: existence and non-existence are both conventional truth, and neither existence nor non-existence is ultimate truth; up to duality and non-duality being conventional truth, and neither duality nor non-duality being ultimate truth. Discussed in terms of this, there is nothing outside the two truths. Discussed in terms of the earlier section where they are further transcended, when there is such a sūtra text, one makes the former explanation; when there is such a sūtra text, one makes the latter explanation; there is no contradiction.