四教義 2.15

2.15

第四明一諦之理辨所詮者，亦為三意：一者正明所詮之理，二明能詮之教，三約經論。一明所詮之理者，即是一諦之理也。何等名為一諦？諦名審實，審實之法即是不二，豈有三諦、二諦？皆名審實。今明真、俗說為諦者，但是方便，實非諦也。故《涅槃經》云：「所言二諦者，其實是一。且如來方便，為化眾生，故說為二。譬如日月不轉，醉人見轉。當知唯有不轉之日，不醉之人同見，豈別有迴轉之日？若實有轉日者，不醉之人亦應並見也。」一諦如真日，二諦如轉日。真日審實，可名一諦。轉日不實，何有二諦？方便說二，實義不成，故非諦也。今此以一實諦為所詮之理也。

Fourth, clarifying the elucidated by distinguishing the principle of the one truth also has three aspects: first, properly clarifying the principle elucidated; second, clarifying the teachings that elucidate [it]; third, referencing the sūtras and treatises. First, clarifying the principle elucidated: this is the principle of the one truth. What is named the one truth? 'Truth' means truly verified. Dharmas that are truly verified are non-dual; how could there be three truths or two truths? All are called truly verified. Now, clarifying ultimate and conventional as being spoken of as truths is merely an expedient, not genuinely truths. Thus the *Nirvāṇa Sūtra* states: "What are called the two truths are in fact one. The Tathāgata merely uses expedients to transform sentient beings, and therefore speaks of them as two. For example, the sun and moon do not revolve, but a drunk person sees them revolving. You should know that there is only the non-revolving sun, seen alike by those who are not drunk; how could there separately be a revolving sun? If there were truly a revolving sun, those who are not drunk should also see it together." The one truth is like the true sun; the two truths are like the revolving sun. The true sun is truly verified, and may be called the one truth. The revolving sun is unreal; how could there be two truths? Speaking expediently of two does not constitute genuine meaning; hence they are not truths. Here, the one real truth is taken as the principle elucidated.