[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 67.41 # 宗鏡錄 67.41 宗鏡錄 67.41 - **Language:** Classical Chinese ### [67.41](https://indike.org/pramana/in.bauddha.taisho.2016.67.41) 答。接義非會義。未會之前。即論被接。判麁妙者。實有二諦。半字法門。引鈍根人。蠲除戲論之糞。二諦義不成。此法為麁。如幻二諦。滿字法門。為教利根。諸法實相。三人共得。比前為妙。同見但空。方後則麁。以別入通。能見不空。是則為妙。教談理不融。是故為麁。以圓入通為妙。妙不異後帶通方便。是故為麁。別二諦不帶通方便。故為妙。教談理不融。是故為麁。圓入別。理融為妙。帶別方便為麁。唯圓二諦。正直捨方便。但說無上道。是故為妙。次約隨情智等判麁妙者。且約三藏。初聞隨情二諦。執實語為虛語。起語見故。生死浩然。無佛法氣分。若能勤修念處。發四善根。是時隨情二諦。皆名為俗。發得無漏。所照二諦。皆名為真。從四果人。以無漏智。所照真俗。皆名隨智二諦。隨情則麁。隨智則妙。譬如轉乳。始得成酪。既成酪已。心相體信。入出無難。即得隨情情智智等。說通別入通。圓入通。令其恥小慕大。自悲敗種。渴仰上乘。是時如轉酪為生酥。心漸通泰。即為隨情情智智等。說別圓入別。明不共般若。命領家業。金銀珍寶。出入取與。皆使令知。既知是已。即如轉生酥為熟酥。諸佛法久後。要當說真實。即隨情情智智等。說圓二諦。如轉熟酥為醍醐。是則六種二諦。調熟眾生。雖成四味。是故為麁。醍醐一味。是則為妙。又束判麁妙。前二教雖有隨智等。一向是隨情。說他意語故。故名為麁。別入通去。雖有隨情等。一向束為情智。智說自他意語。故亦麁亦妙。圓二諦雖有隨情等。一向是隨智。說佛自智。說佛自意語。故稱為妙。 > Answer: The meaning of access is not the meaning of harmonization. Before harmonization, one discusses being accessed. In judging the coarse and the subtle: The truly existent two truths, a teaching gate of half-letters, leads people of dull faculties to clear away the filth of conceptual proliferation; the meaning of the two truths is not perfected, so this Dharma is coarse. The illusion-like two truths, a teaching gate of full letters, teaches those of sharp faculties; the true characteristic of all dharmas is jointly attained by persons of the three \[vehicles\]; compared to the former, it is subtle. Since they equally see only emptiness, in comparison to what follows it is coarse. Accessing the Shared by means of the Separate can see non-emptiness; this then is subtle. The teaching explains that the principle is not fused, therefore it is coarse. Accessing the Shared by means of the Perfect is subtle. This subtlety is not different from later \[levels, but\] it entails the expedients of the Shared, and therefore it is coarse. The Separate two truths do not entail the expedients of the Shared, hence they are subtle. The teaching explains that the principle is not fused, therefore it is coarse. When the Perfect accesses the Separate, the fusion of principle makes it subtle; because it entails the expedients of the Separate, it is coarse. Only the Perfect two truths straightforwardly abandon expedients and speak solely of the unsurpassed Path; therefore they are subtle. Next, judging coarse and subtle according to following sentiments and following wisdom: For now, in terms of the Tripiṭaka, when first hearing the two truths that accord with sentiments, one grasps true speech as false speech, and because views based on speech arise, saṃsāra is boundless, without any flavor of the Buddha-Dharma. If one can diligently cultivate the foundations of mindfulness and generate the four wholesome roots, at that time the two truths that accord with sentiments are both termed conventional. When one gives rise to the uncontaminated, the two truths illuminated by it are both termed ultimate. From the persons of the four fruits onward, the ultimate and conventional illuminated by uncontaminated wisdom are both termed the two truths that accord with wisdom. According with sentiments is coarse; according with wisdom is subtle. It is like turning milk so that it first becomes curd. Once it has become curd, their minds develop mutual trust, and they enter and exit without difficulty; then one can speak of the Shared, the Separate accessing the Shared, and the Perfect accessing the Shared in terms of according with sentiments, according with both sentiments and wisdom, and according with wisdom, causing them to feel ashamed of the small and yearn for the great, lamenting themselves as ruined seeds and thirsting for the higher vehicle. At that time, it is like turning curd into raw butter; their minds gradually become unimpeded, and then one speaks of the Separate and the Perfect accessing the Separate in terms of according with sentiments, according with both sentiments and wisdom, and according with wisdom, clarifying the unshared prajñā, ordering them to take charge of the household estate with its gold, silver, and precious gems, so that they know all of its income, expenditure, taking, and giving. Once they have known this, it is like turning raw butter into clarified butter. After a long time in the teachings of all Buddhas, the real truth must certainly be spoken; then one speaks of the Perfect two truths in terms of according with sentiments, according with both sentiments and wisdom, and according with wisdom, like turning clarified butter into ghee. Thus, while the six kinds of two truths mature sentient beings and form the four flavors, they are therefore coarse; the single flavor of ghee is subtle. Furthermore, to bundle and judge the coarse and subtle: Although the former two teachings have that which accords with wisdom, etc., they are wholly according with sentiments because they speak words according with others' minds; hence they are named coarse. From the Separate accessing the Shared onward, although there is that which accords with sentiments, etc., it is wholly bundled into sentiments and wisdom, for wisdom speaks words according with both one's own and others' minds; hence it is both coarse and subtle. Although the Perfect two truths have that which accords with sentiments, etc., they are wholly according with wisdom, speaking the Buddha's own wisdom and speaking words according with the Buddha's own mind; therefore they are praised as subtle. > — English (machine translation) (machine translation) - [Previous: 67.40](https://indike.org/pramana/in.bauddha.taisho.2016.67.40) - [Next: 67.42](https://indike.org/pramana/in.bauddha.taisho.2016.67.42) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.2016.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.67.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.67.41](https://indike.org/pramana/in.bauddha.taisho.2016.67.41) · Pramāṇa