二谛

Two Truths

很多对佛教一知半解或一窍不通的人，都喜欢摇头晃脑地说：“色不异空，空不异色。”当问他什么叫空，什么叫色时，却一问三不知。最多以为“色”就是颜色或者女色，“空”就是什么也没有。

“Form is not other than emptiness and emptiness is not other than form.” This verse is often quoted, usually with much relish and an air of self-approbation, by people who know nothing or very little about the Dharma. When asked what’s meant by emptiness or form, they are entirely ignorant, or at best think “form” is related to color or a woman’s charm, while emptiness is a complete void.

掌握“色空不异”的道理十分重要，不论声闻、唯识、中观还是密法，都离不开二谛正见。

It is of paramount importance to comprehend the true meaning of “form and emptiness are not different”; having the correct view on the two truths is indispensable at any level on the Dharma path, be it of the Sravaka, Prekyabudda, Cittamatra (Mind only), Madhyamaka (Middle Way), or Vajrayana School.

《中观根本慧论》曰：“正见是胜义，世俗是虚妄。”法界基的本性是觉空双运，什么皆不成立当中，什么都可显现。众生因无明障垢，徒生戏论，而致流转生死。若能对明空双运法界本性，生起真实信解，获得甚深安忍，则会现前清净的大光明境界。

In Fundamental Wisdom of the Middle Way (Mulamadhyamakakarika) it says: “Right view is absolute, worldly view is illusory.” The nature of fundamental absolute space is the union of awareness and emptiness. From the nonexistence of anything, myriad phenomena arise. Sentient beings, due to ignorance and obscuration, generate wrong views and are propelled to cycle in samsara endlessly. If one has attained confidence in the indivisibility of clarity and emptiness that is the absolute space and abide in it deeply, pure inner radiance will manifest in its entirety.

藏传佛教对此非常重视。 辩论的课题也大多围绕此论点而展开，对胜义世俗二谛的分析也十分透彻，宁玛巴的大德们在认识二谛方面，留下了大量殊胜的教言。

The notion of absolute and relative truths is the cardinal point in Tibetan Buddhism and as such, is the main topic for thorough analysis in debate and logical reasoning. Many great masters in the Nyingma tradition left large volumes of peerless teaching on the realization of the two truths.

龙钦巴在《大圆满心性休息大车疏》中说：二谛并非如同牛的两角般分开存在，见到世俗谛实相时，犹如水中所现月影，月影显现为世俗，月亮无实有为胜义，此显现与空性无二，称为二谛双运。

Longchenpa the Dharma King says in The Great Chariot: Finding Comfort and Ease in the Nature of Mind on the Great Perfection: “The two truths do not exist separately as the two horns of the bull. When seeing the moon reflected in the water, we perceive the truth in relative truth. That the moon appears is relative; that the moon has no inherent existence is absolute. Appearances are none other than emptiness; this is the union of the two truths.”

不仅中观，无上大圆满的本来清净与任运自成也是对二谛双运的进一步阐述。《胜乘宝藏论》云：“从世俗显现分称为任运顿超，从空性胜义分称为本来清净。所谓二谛，并非异体，是同一本性、不同反体的关系，如同一人既是婆罗门，也是具戒者。”荣索班智达也说：“证悟二谛无二，能了达法与法性无别，此人可称为具大圆满见行者。”龙钦巴与荣索班智达这两大车轨的大圆满祖师的诀窍，相信对于具备信心与智慧的人来讲，是十分珍贵的。

Not only in Madhyamaka, but also in the highest Great Perfection there are further elaborations of the two truths, namely, the primordial purity and spontaneous presence. In The Treasury of the Supreme Vehicle it says: “On relative appearance, it is called thogal based on spontaneous presence; on the absolute level of emptiness, it is called the radiance of primal purity. The so-called two truths are not separate entities; rather, they are indivisible, but relating to different aspects—just as someone is a Brahmin and at the same time is also a precept holder.” Rangjung Pandita also said: “One who has realized the non-duality of the two truths sees no difference in things and the natural state of things, he is called a practitioner of the Great Perfection mastered in view and action.” These pith instructions from the founders of the Great Perfection, Longchenpa and Rangjung Pandita, are most precious to those with deep faith and wisdom.

智慧是成就的因，善法是成就的助缘。修道时，于胜义谛中修持般若智慧，世俗谛中勤积如海善法，福慧二资不得偏废，须互相摄持，方能成就无上之菩提。

Wisdom is the direct cause of accomplishment, while virtuous activities provide its supporting condition. On the Dharma path, we develop prajna wisdom in absolute truth and diligently accumulate merit in relative truth through numerous positive activities. Wisdom and merit enhance each other; neither of them can be neglected. This is the way to perfect enlightenment.

壬午年四月十八日 　
2002年5月29日

18th of April, Year of RenWu
May 29, 2002