大方廣佛華嚴經隨疏演義鈔 9.12

9.12

疏「真俗二諦迢然不同」下，即第六對，二諦空有即離。別中離義，於中含有二義：一但明二諦別、二兼明中道別。言二諦別者，依《唯識》第九，有四種勝義：一世間勝義，謂蘊處界等。二道理勝義，謂苦等四諦。三證得勝義，謂二空真如。四勝義勝義，謂一真法界。依《瑜伽論》六十四，有四世俗：一世間世俗，謂軍林等；二道理世俗，謂蘊處界等；三證得世俗，謂預流等；四安立世俗，即安立真如。以四世俗對前《唯識》四種勝義，則有四重二諦：一世俗二諦，謂軍林為世俗、蘊等為勝義；二事理二諦，謂蘊等為世俗、苦等為勝義；三勝義二諦，苦等為世俗、安立真如為勝義；四安立非安立二諦，謂安立真如為世俗、非安立真如為勝義。又真俗各四，便成八諦。一世俗四者，一名假名無實諦；二名隨事差別諦；三名方便安立諦；四名假名非安立諦，謂二空理依詮而說，但有假名不得體故。勝義四者，一體用顯現諦、二因果差別諦、三依門顯實諦、四廢詮談旨諦。然上八諦，名則小異，義不殊前。又四重中，初一世俗唯局世俗，後一勝義唯局勝義，中間六諦各通世俗勝義二諦。如第一勝義，望前為勝義，望第二為世俗故。既四重二諦一一差別，故云迢然不同，不同法性二諦相即。疏「非斷非常果生因滅」者，於二諦門中曲開此義。此則於俗諦中明非斷常，不同法性二諦互融明非斷常。言果生因滅者，因滅故不常，果生故不斷。故《唯識》第三云「此阿賴耶識，恒轉如瀑流。釋云：恒言遮斷，轉表非常」等。意云：若因不滅遷至於果，則名為常。若果不續，因無所生，則墮斷滅。今常相續，故無斷常。廣如《唯識》。

Under the Commentary's "The two truths, ultimate and conventional, are completely distinct," and so forth: this is the sixth contrast, the meaning of "separation" in the distinction between identical and separate regarding the emptiness and existence of the two truths. Within it, two meanings are contained: first, merely explaining the distinction between the two truths; second, concurrently explaining the distinction of the Middle Way. Regarding the distinction between the two truths: relying on the ninth fascicle of the Vijñaptimātratā, there are four kinds of ultimate truth: first, worldly ultimate truth, meaning the aggregates, sense fields, elements, and so forth; second, principled ultimate truth, meaning the four truths such as suffering; third, attained ultimate truth, meaning the tathatā of the two emptinesses; fourth, ultimate ultimate truth, meaning the one true dharmadhātu. Relying on the sixty-fourth fascicle of the Yogācārabhūmi, there are four conventional truths: first, worldly conventional truth, meaning armies, forests, and so forth; second, principled conventional truth, meaning the aggregates, sense fields, elements, and so forth; third, attained conventional truth, meaning stream-enterers and so forth; fourth, posited conventional truth, namely posited tathatā. By pairing the four conventional truths with the aforementioned four kinds of ultimate truth of the Vijñaptimātratā, there are four tiers of two truths: first, conventional two truths, meaning armies and forests are conventional, and the aggregates and so forth are ultimate; second, phenomena-and-principle two truths, meaning the aggregates and so forth are conventional, and suffering and so forth are ultimate; third, ultimate two truths, meaning suffering and so forth are conventional, and posited tathatā is ultimate; fourth, posited and unposited two truths, meaning posited tathatā is conventional, and unposited tathatā is ultimate. Furthermore, with four each for conventional and ultimate, there are eight truths. The four conventional truths are: first, the truth of nominal designation without reality; second, the truth of distinctions in accord with phenomena; third, the truth of conventional establishment by upāya; fourth, the truth of nominal designation without establishment, meaning the principle of the two emptinesses is spoken according to exposition, possessing only nominal designations without apprehending the essence. The four ultimate truths are: first, the truth of the manifestation of essence and function; second, the truth of distinctions between cause and effect; third, the truth of revealing reality by relying on doors; fourth, the truth of discarding exposition to address the purport. However, for the above eight truths, the names differ slightly, but the meaning is not different from the preceding. Moreover, among the four tiers, the first conventional truth is confined solely to the conventional, and the last ultimate truth is confined solely to the ultimate; the intermediate six truths each apply to both the conventional and ultimate truths. For example, the first ultimate truth is ultimate when viewed toward the preceding, but conventional when viewed toward the second. Since each of the four tiers of two truths is distinct, it is said that they are completely distinct, unlike the two truths of dharmatā which are mutually identical. Under the Commentary's "Neither annihilated nor eternal: the effect arises and the cause perishes": this meaning is specifically opened within the approach of the two truths. This explains non-annihilation and non-eternity within conventional truth, unlike the mutual interpenetration of the two truths of dharmatā explaining non-annihilation and non-eternity. "The effect arises and the cause perishes": because the cause perishes, it is not eternal; because the effect arises, it is not annihilated. Thus the third fascicle of the Vijñaptimātratā states: "This ālayavijñāna flows constantly like a torrent." The explanation says: "'Constantly' precludes annihilation; 'flows' indicates non-eternity," and so forth. The intention is: if the cause did not perish but transferred into the effect, it would be called eternal. If the effect did not continue and the cause produced nothing, it would fall into annihilation. Now, because it is constantly continuous, there is neither annihilation nor eternity. This is elaborated in the Vijñaptimātratā.