四教義 2.9

2.9

第二約三諦明四教所詮之理者，即為三意：一明三諦所詮之理，二明能詮四教，三約經論。一明三諦所詮理者，三諦名義具出《瓔珞》、《仁王》二經。一者有諦，二者無諦，三者中道第一義諦。所言有諦者，二十五有，世間眾生妄情所見，名之為有。如彼情見，審實不虛，名之為諦，故言有諦，亦名俗諦，亦名世諦。如《涅槃經》云：「如世人心所見者，名為世諦。」二無諦者，三乘出世之人所見真空，無名、無相，故名為無。審實不虛，目之為諦，故言無諦，亦名真諦，亦名第一義諦。故《涅槃經》云：「如出世人心所見，故名為第一義諦。」三中道第一義諦者，遮二邊故說名中道。言遮二邊者，遮凡夫愛見有邊，遮二乘所見無名、無相空邊，遮俗諦、真諦之二邊，遮世諦、第一義諦之二邊。遮如此等之二邊，名為不二。不二之理目之為中；此理虛通無擁，名之為道；最上無過，故稱第一義；深有所以，目之為義；諸佛菩薩之所證見，審實不虛謂之為諦。故言中道第一義諦，亦名一實諦也，亦名虛空、佛性、法界、如如、如來藏也。故《涅槃經》云「凡夫者著有，二乘者著無，菩薩之法不有不無」，即是三諦之理不同之義。此理並為四教所詮，故約三諦之理明所詮也。問曰：所言三諦之理，為是隨情理？為是隨智之理？答曰：今約一家明義，所辨諦理有三種不同：一者隨情，二者隨情智，三者隨智。此義別當料簡，今且用一途，依《涅槃》判三諦之理也。是則，一是隨情之理，二是隨情智之理，三是隨智之理也。又云二是隨情智之理，三是隨智之理也。又云二是隨情之理，一是隨智之理。情智合說，以為三諦之理也。

Second, clarifying the principle elucidated by the four teachings in terms of the three truths has three aspects: first, clarifying the principle elucidated [as] the three truths; second, clarifying the four teachings that elucidate [it]; third, referencing the sūtras and treatises. First, clarifying the principle elucidated [as] the three truths: the names and meanings of the three truths are fully set forth in the two sūtras *Yīngluò* and *Rénwáng*. The first is the truth of existence; the second is the truth of non-existence; the third is the middle way paramārtha-satya. Regarding the truth of existence: the twenty-five realms of existence are perceived by the deluded sentiments of worldly sentient beings and are called existence. In accordance with those sentiments and views, it is truly verified and not false, hence termed truth; therefore it is called the truth of existence, also termed conventional truth (saṃvṛti-satya), and also termed worldly truth. As the *Nirvāṇa Sūtra* states: "That which is perceived by the minds of worldly people is termed worldly truth." Second, regarding the truth of non-existence: the true emptiness perceived by the people of the three vehicles who have transcended the world is without name and without mark, hence termed non-existence. Truly verified and not false, it is designated as truth; therefore it is called the truth of non-existence, also termed ultimate truth, and also termed paramārtha-satya. Thus the *Nirvāṇa Sūtra* states: "That which is perceived by the minds of those who have transcended the world is therefore termed paramārtha-satya." Third, regarding the middle way paramārtha-satya: because it negates the two extremes, it is called the middle way. Saying that it negates the two extremes means: negating ordinary beings' extreme of existence based on attachment and views; negating the extreme of emptiness without name and without mark perceived by the two vehicles; negating the two extremes of conventional truth and ultimate truth; and negating the two extremes of worldly truth and paramārtha-satya. Negating two extremes such as these is termed non-duality. The principle of non-duality is designated as the middle; this principle is open, pervasive, and unobstructed, and is termed the way; supreme and unsurpassed, it is therefore called the supreme meaning (paramārtha); profound and possessing its rationale, it is designated as meaning (artha); verified and realized by the Buddhas and bodhisattvas, truly verified and not false, it is termed truth (satya). Therefore it is called the middle way paramārtha-satya; it is also termed the one real truth, and also termed space, Buddha-nature, dharmadhātu, suchness (tathatā), and tathāgatagarbha. Thus the *Nirvāṇa Sūtra* states: "Ordinary beings cling to existence; the two vehicles cling to non-existence; the Dharma of bodhisattvas is neither existent nor non-existent." This is the meaning of the distinction among the principles of the three truths. These principles are all elucidated by the four teachings; therefore, the elucidated is clarified in terms of the principle of the three truths. Question: Is the so-called principle of the three truths a principle according to sentiment, or a principle according to wisdom? Answer: Clarifying the meaning now in terms of our school, the principles of the truths analyzed have three differences: first, according to sentiment; second, according to sentiment and wisdom; third, according to wisdom. This meaning should be analyzed separately elsewhere; for now we use one approach, determining the principles of the three truths relying on the *Nirvāṇa [Sūtra]*. That is to say, the first is the principle according to sentiment, the second is the principle according to sentiment and wisdom, and the third is the principle according to wisdom. Or it is also said: two are principles according to sentiment and wisdom, and the third is the principle according to wisdom. It is also said: two are principles according to sentiment, and one is the principle according to wisdom. Sentiment and wisdom are explained together to constitute the principle of the three truths.