二諦義 3.35

3.35

Question: The myriad virtues form nirvāṇa; why is it not provisionality as conditioned composition? Explanation: The myriad virtues have no separate substance; there is no distinct phenomenon forming this person—the person is itself the phenomenon. It is only conceptually that person and phenomenon are discussed: the sense of being a model is 'phenomenon', and the sense of presiding and guiding is 'person'; there is no separate, distinct phenomenon that forms the person. Therefore it is said that the fruit of Buddhahood is not constituted by distinct components and is not provisionality as conditioned composition. Because nirvāṇa possesses the two provisionalities, it is conventional truth; and using the emptiness of these two provisionalities as ultimate truth, nirvāṇa is fully subsumed by the two truths. He said: whether the provisional teaching of the Pañcaviṃśatisāhasrikā or the definitive explanation of the Twin Trees, when the two truths are applied to encompass them, none are not exhausted; therefore it is explained that the two truths subsume phenomena exhaustively. Zhuangyan explained that the two truths do not subsume phenomena exhaustively. As for the two truths, naturally they do not subsume nirvāṇa. Their subsumption of phenomena within saṃsāra is also incomplete. Why? Within saṃsāra there are existent phenomena and empty phenomena. Space is not subsumed by the two truths: space is not constituted by distinct components, so it is not provisionality as conditioned composition; it has no prior cessation and subsequent arising, so it is not provisionality of continuity; nor is it provisionality of relativity. Kaishan explained that space is not provisionality as conditioned composition nor provisionality of continuity, but is provisionality of relativity. Why? Space has names and marks; therefore it is provisionality of relativity. Zhuangyan explained that space is not conditioned composition or continuity, nor is it provisionality of relativity. Why? Space is eternal and has no names or marks. Names and marks are impermanent; because space is eternal it has no names and marks, and because it has no names and marks it is not provisionality of relativity. Therefore, space is not among the three provisionalities; not being among the three provisionalities, it is not conventional truth; and because it is not among the three provisionalities, it cannot be identified with emptiness, and therefore is not ultimate truth.