Clarifying the Two Truths

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巴楚仁波切：大乘見地引導‧徹顯二諦（摘譯）

我們最終必須了悟二諦之不二，但一方面宣稱世俗諦所指為存有，而究竟上事物卻非存有，則永遠都談不上是中觀的見地。當我們了悟正世俗諦的真實自性時，二諦將無別相融，超越有無、常斷的分別邊見。就如《聖佛母般若波羅蜜多經》所言：

　　世俗諦的真實自性，即勝義諦的真實自性。

區別二諦，只是基於心在兩種狀態下之差異觀點所設的暫時作法，為的是幫助理解。迷亂心所見的各種不同主體被標示為「世俗」（相對），而迷亂終盡且絲毫沒有任何分別所緣的心─就連「無」本身也不作所緣時，則標示為「勝義」（究竟）。就如所言：

　　若實無實法，悉不住心前，

　　彼時無餘相，無緣最寂滅。^*

^*   語出《入菩薩行論》第九品第34頌。另可參見《中論》卷4〈觀四諦品第24〉所說：「若不依俗諦，不得第一義；不得第一義，則不得涅槃。」

An Instruction on the View of the Mahāyāna

Clarifying the Two Truths

by Patrul Rinpoche

Ultimately we need to realize the indivisibility of the two truths, but claiming that the relative refers to existence, while on the absolute level things do not exist, will never qualify as the view of the Middle Way. When we realize the one genuine nature of the correct relative, the two truths will merge inseparably, beyond the conceptual extremes of existing, not existing, permanence and nothingness. As it says in the Mother Prajñāpāramitā:

The real nature of the relative is the real nature of the absolute.

The division into the two truths is only a provisional device, based on the distinct perspectives of two states of mind, that is made in order to facilitate understanding. All the various entities which appear to a confused state of mind are labelled ‘relative’, whereas ‘absolute’ refers to a state of mind in which confusion has come to an end and in which there is not even the slightest trace of any conceptual focus, even towards non-existence itself. As it is said:

When the notions of real and unreal
Are absent from before the mind,
There is no other possibility,
But to rest in total peace, beyond concepts.^[3]

~ excerpts from https://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/two-truths-view-mahayana#fn:3

~ 篇名取自敦珠貝瑪南嘉所譯巴珠仁波切著作全集 ཐེག་ཆེན་ལྟ་ཁྲིད་བདེན་གཉིས་རབ་ཏུ་གསལ་བ་ (pp. 293-304) ，普賢法譯小組Becca, Kim & Peter翻譯校對/Serena完稿，願我們都能了悟二諦無別！