廣弘明集 21.13

21.13

The principle of the Two Truths is truly deep and profound. Unless one has an open mind, there is no way to penetrate its vastness and distance. The methods of clarifying the Way do not originate from a single source; to state the essentials, they do not go beyond the sphere of objects and wisdom. Sometimes one clarifies meaning by means of the objective sphere; sometimes one reveals practice by means of wisdom. As for the Two Truths, they mean clarifying meaning with reference to the objective sphere. If one is deluded about its orientation, the three realms of existence do not cease; if one penetrates its purport, the myriad entanglements are all dispelled. As for what are called the Two Truths: the first is the ultimate truth, and the second is called the conventional truth. The ultimate truth is also called the supreme truth; the conventional truth is also called the worldly truth. 'Ultimate truth' and 'conventional truth' are established as names according to their fixed nature; 'supreme truth' and 'worldly truth' are established as designations by way of praise and deprecation. If speaking in terms of sequence, one should say first the ultimate truth, second the conventional truth. When one and two are joined, the number becomes three; not only does the number exceed two, but the names also have before and after, which is not suitable in meaning. The ultimate does not exist because of the conventional, nor is the conventional born due to the ultimate. One can properly say one ultimate and one conventional. 'Ultimate' means the real: it is equality, and there is no other dharma that can intermingle with it. 'Conventional' means gathering: this dharma is able to arise, floating, false, and constructed. 'Supreme' is a distinct praise established within the unarisen realm, stating that this dharma is most superior and most wondrous, with none able to equal it. 'Worldly' takes division as its meaning: arising, ceasing, and flowing without any abiding mark. The Nirvāṇa Sūtra says: 'What is known by people who transcend the world is called the supreme truth; what is known by worldly people is called the worldly truth.' This is textual evidence for the principle of praise and deprecation. The establishment of the names of the Two Truths has distinct differences. 'Ultimate', 'conventional', 'worldly', and so forth are spoken of with a single meaning; 'supreme truth' is spoken of with two meanings, stating that this principle's virtue is both supreme and its meaning is also supreme. Since the worldly is floating and false, it has no real meaning; therefore, only the name 'world' is established. 'Truth' has the meaning of being examined and real: the ultimate truth is examined and real as ultimate; the conventional truth is examined and real as conventional. The ultimate truth is free from existence and free from non-existence; the conventional truth is both existent and non-existent. Being both existent and non-existent is a provisional designation; being free from existence and free from non-existence is the Middle Way. The ultimate is the Middle Way, taking non-arising as its essence; since the conventional is a provisional designation, it takes arising dharmas as its essence.