二谛
Two Truths
很多對佛教一知半解或一竅不通的人，都喜歡搖頭晃腦地說：“色不異空，空不異色。”當問他什麼叫空，什麼叫色時，卻一問叁不知。最多以爲“色”就是顔色或者女色，“空”就是什麼也沒有。
“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“色空不異”的道理十分重要，不論聲聞、唯識、中觀還是密法，都離不開二谛正見。
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.
《中觀根本慧論》曰：“正見是勝義，世俗是虛妄。”法界基的本性是覺空雙運，什麼皆不成立當中，什麼都可顯現。衆生因無明障垢，徒生戲論，而致流轉生死。若能對明空雙運法界本性，生起真實信解，獲得甚深安忍，則會現前清淨的大光明境界。
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 inpisibility of clarity and emptiness that is the absolute space and abide in it deeply, pure inner radiance will manifest in its entirety.
藏傳佛教對此非常重視。 辯論的課題也大多圍繞此論點而展開，對勝義世俗二谛的分析也十分透徹，甯瑪巴的大德們在認識二谛方面，留下了大量殊勝的教言。
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.
龍欽巴在《大圓滿心性休息大車疏》中說：二谛並非如同牛的兩角般分開存在，見到世俗谛實相時，猶如水中所現月影，月影顯現爲世俗，月亮無實有爲勝義，此顯現與空性無二，稱爲二谛雙運。
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.”
不僅中觀，無上大圓滿的本來清淨與任運自成也是對二谛雙運的進一步闡述。《勝乘寶藏論》雲：“從世俗顯現分稱爲任運頓超，從空性勝義分稱爲本來清淨。所謂二谛，並非異體，是同一本性、不同反體的關系，如同一人既是婆羅門，也是具戒者。”榮索班智達也說：“證悟二谛無二，能了達法與法性無別，此人可稱爲具大圓滿見行者。”龍欽巴與榮索班智達這兩大車軌的大圓滿祖師的訣竅，相信對于具備信心與智慧的人來講，是十分珍貴的。
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 inpisible, 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，善法是成就的助緣。修道時，于勝義谛中修持般若智慧，世俗谛中勤積如海善法，福慧二資不得偏廢，須互相攝持，方能成就無上之菩提。
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
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