仁王護國般若波羅蜜多經疏 2.532

2.532

將解此品，辯來意者，前之二品別明果因，此顯彼依總明二諦。然於上文〈觀如來品〉，明實相中略明真俗。此處彼文具明一二，境智文字，如前次也。釋品者，題云二諦，一者世諦、二者真諦，二智之境，萬行皆宗。空有對明，故云二諦，帶數釋也。言世諦者，謂有為法，體從緣生，假而非實，故名世諦。言真諦者，實相真如，本性清淨，實而非假，故名真諦。經言世俗及以勝義。初世俗者，梵云三佛栗底，此隱顯義。護法釋云：「世謂隱覆，可毀壞義。俗謂顯現，隨世流義。如結手巾幻為兔等，相現隱真顯俗。」准此應悉，世即俗之俗，具二釋故。言勝義者，舊云第一義也。勝謂殊勝，義有二種：一境界名義、二道理名義。真理名義，勝即義也。依他、圓成二智境故，勝智之義，依主釋也。諦者實也，事如實事、理如實理，理事不謬，俱名為諦。如《瑜伽》說，諦有二義：一如所說相不捨離義、二由觀此故至究竟處，故名為諦。即諦隨應二釋。依人辯者，《涅槃經》云「上智所知名為勝義，中智所知名為世俗，二智所知皆通空有。」依法辯者，法有勝劣，互相形待而為真俗。總依五法建立四重：一假實二諦，瓶軍林等假為世俗，蘊處界等實為勝義。二理事二諦，蘊等事法麁為世俗，四諦道理細為勝義。三淺深二諦，四諦安立淺為世俗，二空真如深為勝義。四詮旨二諦，二空真如帶詮世俗，一真法界亡詮勝義。初一唯俗、後一唯真，中間三法亦真亦俗。《唯識》第九《顯揚》第六皆廣明故。今此經中依境智辯，有無一二至文當悉。品第四者，如文悉矣。釋經文者，大分為三：一問答分別、二明佛同說、三聞法獲益。就初問答，於中分三：一問答境智、二問答脩證、三問答理事。亦得名為二諦不二、文字不二、法門不二，如文悉也。初問境智，文分為二：初波斯匿王問、後如來正答。問中復三：且初第一問諦有無。

In explaining this chapter and clarifying the purpose of its arrival [in the sequence]: the preceding two chapters specifically explained the fruition and the cause, whereas this [chapter] reveals their basis by explaining the two truths in general. Now, in the preceding text of the "Chapter on Contemplating the Tathāgata", while clarifying the true mark, the ultimate and the conventional were briefly explained. Here, as in that text, the one and the two, object and cognition, and text are fully explained in succession as before. Explaining the chapter title: the title says "Two Truths". The first is worldly truth; the second is ultimate truth. They are the objects of the two cognitions, and all the ten thousand practices take them as their principle. Emptiness and existence are clarified in contrast, hence they are called the "two truths"—this is an appositional compound specifying a number. As for "worldly truth", it refers to conditioned phenomena whose essence arises from conditions; they are provisional and not real, and are therefore called worldly truth. As for "ultimate truth", it is the true mark, suchness, originally pure in its intrinsic nature, real and not provisional, and is therefore called ultimate truth. The sūtra speaks of "saṃvṛti" (conventional) and "paramārtha" (ultimate). First, regarding saṃvṛti, the Sanskrit is saṃvṛti, which has the meaning of concealing and revealing. Dharmapāla explains: "'Saṃ' (world) means concealed and destructible. 'Vṛti' (conventional) means manifest and according with worldly flow. Just as a knotted towel is magically transformed into a rabbit or the like, the characteristics appear while concealing the real and revealing the conventional." Based on this, one should know that the "world" is the convention of the conventional, as it possesses both explanations. As for "paramārtha" (supreme meaning), formerly it was called "primary meaning". "Parama" means supreme, and "artha" has two kinds: first, the objective realm is called artha; second, the principle is called artha. When the true principle is called artha, the supreme is itself the artha [karmadhāraya]. Because it is the objective realm of the two cognitions of paratantra and pariniṣpanna, it is the artha of supreme cognition, which is a genitive tatpuruṣa compound. "Satya" (truth) means real; phenomena are real phenomena as they are, and principle is the real principle as it is; principle and phenomena are unerring, and both are called satya. As the Yogācārabhūmi says, satya has two meanings: first, the meaning of not departing from the characteristics as taught; second, the meaning of arriving at the ultimate state by contemplating this; hence it is called satya. Thus "satya" can be explained in two ways as appropriate. Clarifying them in terms of persons: the Nirvāṇa Sūtra says, "What is known by superior cognition is called paramārtha; what is known by middling cognition is called saṃvṛti; what is known by both cognitions pervades both emptiness and existence." Clarifying them in terms of dharma: dharmas have superior and inferior aspects, mutually relative, constituting ultimate and conventional. In general, based on the five dharmas, a fourfold [system of] two truths is established: First, the two truths of provisional and real: jugs, armies, forests, and so forth, being provisional, are conventional; the aggregates, sense-fields, and realms, being real, are ultimate. Second, the two truths of phenomena and principle: phenomena such as the aggregates, being coarse, are conventional; the principle of the four truths, being subtle, is ultimate. Third, the two truths of shallow and profound: the posited four truths, being shallow, are conventional; the suchness of the two emptinesses, being profound, is ultimate. Fourth, the two truths of expressing [words] and expressed [meaning]: the suchness of the two emptinesses endowed with expression is conventional; the one true dharmadhātu with expression extinguished is ultimate. The first is exclusively conventional; the last is exclusively ultimate; the middle three dharmas are both ultimate and conventional. This is because the ninth fascicle of the Vijñaptimātratāsiddhi and the sixth fascicle of the Prakaraṇāryavācā both explain this extensively. Now in this sūtra, they are discussed based on object and cognition; existence and non-existence, one and two, will be understood when reaching the text. "Chapter Four" is fully understood from the text. Explaining the sūtra text: it is divided broadly into three parts: first, questions and answers distinguishing [the teaching]; second, clarifying that the buddhas teach identically; third, obtaining benefits upon hearing the Dharma. Regarding the first, questions and answers, within it there are three divisions: first, questions and answers on object and cognition; second, questions and answers on practice and realization; third, questions and answers on principle and phenomena. They can also be called the non-duality of the two truths, the non-duality of text, and the non-duality of Dharma gates, which will be understood from the text. First, the questions on object and cognition: the text is divided into two: first, King Prasenajit's question; next, the Tathāgata's direct answer. In the question there are again three parts: first, asking whether the truth exists or does not exist.