二諦義 2.73

2.73

Next, to further clarify the meaning of truth by jointly discussing truth from perspective and truth as teaching, there are three propositions: first, the subject is truth and the object is not truth; second, the object is truth and the subject is not truth; third, both subject and object are truth. 'The subject is truth and the object is not truth' is truth from perspective. 'The object is truth and the subject is not truth' is truth as teaching. 'Both subject and object are truth' is the joint discussion of perspective and teaching. Saying that truth from perspective is the subject and not the object means: existence being real from the perspective of the ordinary is a truth, and emptiness being real from the perspective of the noble is a truth; the two sentiments and cognitions are taken as truth. The two objects of emptiness and existence are not taken as truth; how could the two objects suddenly be a truth? It is only that existence from the perspective of the ordinary is a truth, and emptiness from the perspective of the noble is a truth; the two perspectives are taken as truth. This perspective does not stand alone; perspective and non-perspective—the non-perspective is rooted in perspective. Both emptiness and existence as subject and object are truth from perspective, but the side of the subject is dominant. Both object and cognition are truth from perspective, but the side of cognition is dominant. This carries the object to illuminate the subject, taking the subject and not taking the object; it carries cognition to discuss the object, taking cognition and not taking the object. Saying that truth as teaching is the object and not the subject means: the two cognitions are that which can expound, and the two objects are that which is expounded; that which can expound is not a truth, while that which is expounded is a truth; this determines subject and object in terms of object and cognition. Previously in truth from perspective, the object was also the object and cognition was the subject, taking the subject as truth and not the object as truth; now in truth as teaching, the object is taken as truth and not the subject. Thus one lineage says: 'Concealed deliberation and secret illumination are the two cognitions; external manifestation through the divine mouth is named the two truths.' The two cognitions are that which can expound, and the two truths are that which is expounded; precisely taking that which is expounded as conventional and ultimate to convert conditions is named truth as teaching. As for 'both subject and object are truth', it jointly takes the two truths of perspective and teaching as 'both subject and object are truth'. Further, within truth as teaching there are again three propositions: first, the subject is named truth; second, the object is named truth; third, both subject and object are named truth. Saying that the subject is named truth refers to the two teachings of ultimate and conventional. Because the two teachings of ultimate and conventional can truly express the Way, they are named truth; because the two truths match the capacities and conditions without discrepancy, they are named truth. Saying that the object is named truth takes its name from the principle expressed: because the principle expressed is real, the teaching that can express it is also real; this takes its name from expressing the real. As the Lotus Sūtra says: 'Opening the gate of skillful means, / Revealing the true and real Way.' This gate is the real gate; because it leads to the real, it is named the gate of skillful means. It is also like the Buddha's gate leading to the Buddha, and hence is called the Buddha's gate. Here it is also like this: because the teaching can lead to the real, it is called real. As for 'both subject and object', it is the joint expression of principle and teaching: without principle there is no teaching, and without teaching there is no principle. Because without principle there is no teaching, the teaching is named the teaching of principle; because without teaching there is no principle, the principle is named the principle of teaching. In the conditions of principle and teaching, both of these are real; therefore both subject and object are truth.