二諦義 2.10

2.10

Question: Regarding the two from perspective not being two, could it be neither two nor non-dual? Explanation: Regarding the two from perspective not being two, it clarifies that they are not two, not that there is a 'non-two'. Since they are neither two nor non-dual, the five propositions are all pure; this, then, brushes against the clouds above and plunges into the abyss below. Hitherto, people have only said that the two truths from perspective are both erroneous, not knowing that there are these three propositions. However, within these three propositions, there are two kinds of truth: the first two propositions are the truth from perspective, and the latter one proposition is the truth as teaching. The first two propositions are the object from perspective, and the latter one proposition is the object as teaching. The object from perspective is the untransformed object; the object as teaching is the transformed object. That the first two propositions are the truth from perspective and the untransformed object means: conditioned phenomena are truly existent from the perspective of ordinary persons; whether a Buddha is present or no Buddha is present, there is constantly this object. Since the object of existence is constantly present, the object of emptiness is also constantly present. The worthy and holy ones constantly know that conditioned phenomena are empty, so there is also constantly this object of emptiness. At present there is also a natural object, and there is also a natural cognition; there is constantly this object and constantly this cognition. These objects and cognitions are all objects and cognitions from the perspective of conditions; they are not objects and cognitions of transformed awakening. As for the object of transformed awakening: merely speaking of existence from the perspective of conditions makes one immediately know that existence from perspective is not existent; speaking of emptiness from the perspective of conditions makes one immediately know that emptiness from perspective is not empty. Recognizing that existence and non-existence from perspective are not existence and non-existence, one recognizes the teaching and awakens to principle. Awakening to principle immediately gives rise to the two cognitions of provisional and real; when the two cognitions arise, the teachings of emptiness and existence are then transformed and called objects, and therefore they are objects of transformed awakening.