大般涅槃經集解 32.38

32.38

案道生曰：世之所著為世諦，知其實故為第一義。僧亮曰：世諦不出此五種也。初是假名眾多，有眾分假、相續假、相持假，亦有法假、受假，總一切世諦也。下四是別，眾字合名句也，眾色合為縛也，音聲告令為法也，衣服標相為執著也；無此，為第一義也。僧宗曰：第三重。於此五法心無顛倒，如實而知體不可得，即第一義諦。寶亮曰：第三寄空有以明義也。有名有用為世諦，性空為第一義。

Daosheng notes: "What the world is attached to is the conventional truth; knowing their reality is the ultimate." Sengliang says: "The conventional truth does not go beyond these five kinds. The first is a multitude of provisional names, containing provisional parts, provisional continuity, and provisional mutual support, as well as provisional dharmas and provisional reception, subsuming all conventional truths. The four below are particular: the aggregation of multiple characters makes names and phrases; the aggregation of multiple forms makes bondage; voice and decree make law; clothing and signs make grasping and attachment. Lacking these is the ultimate truth." Sengzong says: "The third layer. Having a mind free of inversion regarding these five dharmas and knowing as it really is that their essence is unobtainable is the ultimate truth." Baoliang says: "The third layer explains the meaning by relying on emptiness and existence. Having names and functions is the conventional truth; essential emptiness is the ultimate."