法華玄義釋籤 6.6

6.6

次解釋中文自為七，若欲憑教者，然此七文散在諸經，無一處具出，唯《大經》十二，四諦文後列八二諦，章安作七二諦銷之，初一是總，餘七是別。初云「如出世人心所見者，名第一義諦，世人心所見者，名為世諦。」疏云總冠諸諦，世情多種束為世諦，聖智多知束為第一義諦，即是諸教隨情智也。經云「五陰和合稱名某甲，是名世諦；解陰無陰亦無名字，離陰亦無是名第一義諦。」陰是實法、某甲是假名，即實有俗諦也。無陰無名即假實空，若離陰者名太虛空，是故離陰亦無某甲及二諦名。疏云名無名二諦也。世諦有名、真諦無名，即生滅二諦也。經云「或有法有名有實是名第一義諦，或有法有名無實是名世諦。」幻化假名即空，故實即真諦也。秖指幻化，但有假名，故名世諦，故疏云實不實二諦也。真實幻化不實也，即無生二諦也。經云「如我人眾生壽命知見，乃至如龜毛兔角等，陰界入是名世諦，苦集滅道是名真諦。」兔角之俗與前不殊，故成單俗，四諦義含共為真諦，即是含中真諦也。故疏云定不定二諦也。即單俗、複真，俗是不定、中道名定。經云「世法有五種：謂名世、句世、縛世、法世、執著世，是名世諦。經文廣解，於此五法心無顛倒，名第一義諦。」五種世法名與前異，大意不別亦是單俗，於世無倒謂見實相，教道但中雖未究竟，此中究竟望前故實，故疏云法不法二諦也。法謂實相，不法謂俗，亦是含中二諦也。經云「燒割死壞是名世諦，無燒割死等是名第一義諦。」地前方便皆屬無常故云可燒，登地見常故無燒等，故疏云燒不燒二諦也。無常可燒，常不可燒，複俗單中二諦也。經云「有八種苦是名世諦，無八種苦故是第一義。」八苦無常同前燒義，無八苦真即是實相，故疏云苦不苦二諦，亦是複俗單中。教道有苦，圓中無苦。經云「譬如一人有多名字，依父母生是名世諦，依十二緣和合生者名第一義諦。」依父母生即十二緣，而分二者，以《大經》中明十二緣即佛性故，且據顯說，即以佛性而為真諦，依父母生即是無明名為世諦。故疏云和合二諦，真俗不二故名和合，複俗複中二諦也。後乃結云今七二諦來銷此文，佛旨難知且用一師意耳。

Next, within the explanation, the text itself has seven. If one wishes to rely on the teachings, these seven texts are scattered throughout various sūtras and nowhere appear completely together; only in chapter twelve of the Great Sūtra, after the text on the four truths, are eight pairs of two truths listed, which Zhang'an explained as seven pairs of two truths: the first is general, and the remaining seven are particular. The first says: "As seen by the minds of transworldly people, it is named the ultimate truth; as seen by the minds of worldly people, it is named the conventional truth." The Commentary says that it generally crowns the various truths; the multiple kinds of worldly sentiment are bound together as the conventional truth, and the multiple knowledges of sagely wisdom are bound together as the ultimate truth—that is, conforming to emotional capacities and to wisdom across the various teachings. The sūtra says: "The combination of the five aggregates called by the name 'so-and-so' is named the conventional truth; understanding that the aggregates are devoid of aggregates and also devoid of names, and that apart from the aggregates there is also nothing, is named the ultimate truth." The aggregates are real dharmas, and "so-and-so" is a nominal designation; this is the conventional truth of real existence. Being devoid of aggregates and names is the emptiness of both nominal and real; if apart from the aggregates, it is called empty space; therefore, apart from the aggregates there is neither "so-and-so" nor the names of the two truths. The Commentary calls this the two truths of name and namenessless. The conventional truth has names, while the real truth is nameless; this is the two truths of arising and ceasing. The sūtra says: "Some dharmas have names and have reality: this is named the ultimate truth; some dharmas have names but no reality: this is named the conventional truth." Illusory transformations and nominal designations are empty, hence reality is the real truth. Pointing solely to illusory transformations, there are only nominal designations, hence it is named the conventional truth; therefore, the Commentary calls this the two truths of real and non-real. The true reality is real, while illusory transformation is non-real; this is the two truths of non-arising. The sūtra says: "Such as self, person, sentient being, life span, knower, and seer, down to tortoise hair, rabbit horns, and so forth, the aggregates, realms, and entrances are named the conventional truth; suffering, accumulation, cessation, and path are named the real truth." The conventionality of rabbit horns is not different from the preceding, thus forming a simple conventional; the meanings of the four truths contain and together constitute the real truth, which is the real truth that contains the middle. Therefore, the Commentary calls this the two truths of definite and indefinite. This is simple conventional and compound real: the conventional is indefinite, while the middle way is named definite. The sūtra says: "Worldly dharmas are of five kinds: the nominal world, the phrase world, the bondage world, the dharma world, and the clinging world; these are named the conventional truth. The sūtra text explains extensively: not being inverted in mind regarding these five dharmas is named the ultimate truth." The names of the five kinds of worldly dharmas differ from before, but the broad meaning is not different; it is also a simple conventional. Being non-inverted regarding the world means seeing the true mark; although the exclusive middle of the doctrinal path is not yet ultimate, this middle is ultimate and, looking back to what preceded, is therefore real. Hence the Commentary calls this the two truths of dharma and non-dharma. Dharma refers to the true mark, and non-dharma refers to the conventional; this is also the two truths containing the middle. The sūtra says: "Burning, cutting, dying, and breaking are named the conventional truth; the absence of burning, cutting, dying, and so forth is named the ultimate truth." Expedients prior to the bhūmis all belong to impermanence, hence are said to be burnable; ascending the bhūmis and seeing the eternal, there is no burning and so forth; therefore the Commentary calls this the two truths of burnable and unburnable. The impermanent is burnable, while the eternal is unburnable; this is the two truths of compound conventional and simple middle. The sūtra says: "There being eight kinds of suffering is named the conventional truth; because of the absence of the eight kinds of suffering, it is the ultimate truth." The impermanence of the eight sufferings is identical to the meaning of burning above; the real that is devoid of the eight sufferings is the true mark; therefore the Commentary calls this the two truths of suffering and non-suffering, which is also compound conventional and simple middle. The doctrinal path has suffering; the perfect middle is devoid of suffering. The sūtra says: "For example, one person has multiple names; being born depending on parents is named the conventional truth; being born through the combination of the twelve causal conditions is named the ultimate truth." Being born depending on parents is itself the twelve causal conditions; but the reason they are divided into two is that in the Great Sūtra, it is clarified that the twelve causal conditions are Buddha-nature itself; relying for now on the explicit exposition, it takes Buddha-nature as the real truth, while being born depending on parents is fundamental ignorance and is named the conventional truth. Therefore the Commentary calls this the two truths of harmony: the real and conventional being non-dual is named harmony; this is the two truths of compound conventional and compound middle. At the end, it concludes by saying: now applying the seven pairs of two truths to explain this text, since the Buddha's intent is difficult to know, we merely adopt one master's view.