四教義 2.9

2.9

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.