仁王經疏 2.395

2.395

將釋此品，略有二義：一釋品名、二正釋文。釋品名者，諦有二種：一者世諦，謂有為法從緣而生，假而非實，故名世諦；二者真諦，實相真如，本生清淨，實而非假，故名真諦。或言世俗及勝義諦。世謂隱䨱，俗謂麁顯，謂色心等麁顯現法，隱䨱勝義，世即是俗故名世俗，是持業釋。勝謂勝智，義即境義，謂真如理是勝智之境義，故名勝義，是依主釋。皆名諦者，如《瑜伽》說，諦有二義：一如所說相，不捨離義；二由觀此故，到究竟處，故名為諦。如是總名二諦品者，此帶數釋。於此品中辨二諦義，故名二諦品。

Approaching the explanation of this chapter, there are briefly two topics: first, explaining the chapter title; second, directly explaining the text. Regarding the explanation of the chapter title, truths are of two kinds: first is conventional truth, referring to conditioned phenomena arising from causes and conditions, being designated and not real, hence called conventional truth; second is ultimate truth, true mark tathatā, fundamentally pure, real and not designated, hence called ultimate truth. Or they are called saṃvṛti-satya and paramārtha-satya. Saṃ- means concealment, and -vṛti means coarse and manifest, referring to coarse, manifest phenomena such as matter and mind concealing the supreme meaning; concealment itself is coarse manifestation, hence it is called saṃvṛti, which is a karmadhāraya compound. 'Param-' means supreme wisdom, and '-artha' means the sense of cognitive object; that is, the principle of tathatā is the objective sphere of supreme wisdom, hence it is called paramārtha, which is a tatpuruṣa compound. Regarding both being called 'truth', as stated in the Yogācārabhūmi, truth has two meanings: first, in accord with their explained characteristics, they are not departed from; second, through contemplating this, one reaches the ultimate place; hence they are called truth. As for the collective title 'Chapter on the Two Truths', this is a dvigu compound. Because the meaning of the two truths is distinguished in this chapter, it is called the 'Chapter on the Two Truths'.