廣弘明集 21.32

21.32

莊嚴寺僧旻諮曰。三十心中所得空解。為是真解。為是俗解。令旨答。可名相似解。又諮。未審相似為真為俗。令旨答。習觀無生不名俗解。未見無生不名真解。又諮。若能照之智非真非俗。亦應所照之境非真非俗。若是非真非俗則有三諦。令旨答。所照之境既即無生。無生是真豈有三諦。又諮。若境即真境。何不智即真智。令旨答。未見無生故非真智。何妨此智未真。而習觀真境。豈得以智未真而使境非真境。

Sengmin of Zhuangyan Temple inquired, saying: "Is the understanding of emptiness attained within the thirty minds a true understanding, or is it a conventional understanding?"
The Prince's decree replied: "It can be named a semblance understanding."
He further inquired: "I do not know: is this semblance true or conventional?"
The decree replied: "Practicing contemplation of non-arising is not named conventional understanding; not having yet beheld non-arising is not named true understanding."
He further inquired: "If the wisdom that illuminates is neither true nor conventional, then the realm illuminated should likewise be neither true nor conventional. If it is neither true nor conventional, there would be three truths."
The decree replied: "Since the realm illuminated is itself non-arising, and non-arising is the true, how could there be three truths?"
He further inquired: "If the realm is the true realm, why is the wisdom not the true wisdom?"
The decree replied: "Because it has not yet beheld non-arising, it is not true wisdom. What prevents this wisdom from practicing contemplation of the true realm even while it is not yet true? How could the realm be rendered a non-true realm just because the wisdom is not yet true?"