大般涅槃經義記 5.154

5.154

下廣釋中文有八番：初番約人以釋其名，「世人知者名為世諦，出世人知名第一義」；後之七番當法辯相。於佛法中麁分有二，唯大與小。細分有四：一立性宗，小乘中淺，宣說諸法各有體性；二破性宗，小乘中深，宣說諸法假有無性；三破相宗，大乘中淺，破遣諸法因緣之相，宣說諸佛畢竟空寂；四顯實宗，大乘中深，宣說妄情所取，諸法畢竟不有，真實法界常住不壞。於此四中皆有二諦。下七番中，初三是其立性宗中所辯二諦，次二是其破性宗中所辯二諦，次一是其破相宗中所辯二諦，後一是其顯實宗中所辯二諦。今此文中以深攝淺，故偏論之。

In the extensive explanation below, the text has eight turns: The first turn explains their names with reference to persons: 'What worldly people know is called conventional truth; what supramundane people know is called ultimate [truth].' The subsequent seven turns distinguish marks directly with respect to dharmas. In the Buddha's teachings, roughly divided, there are two: only Mahāyāna and Hīnayāna. Finely divided, there are four: First is the doctrine that establishes nature, which is shallow within the Hīnayāna, proclaiming that all dharmas each have an essential nature. Second is the doctrine that refutes nature, which is deep within the Hīnayāna, proclaiming that all dharmas are nominally existent and without nature. Third is the doctrine that refutes marks, which is shallow within the Mahāyāna, refuting and clearing away the marks of causes and conditions of all dharmas, proclaiming that all buddhas are ultimately empty and tranquil. Fourth is the doctrine that reveals the real, which is deep within the Mahāyāna, proclaiming that what is apprehended by deluded consciousness, all dharmas, are ultimately nonexistent, and the true dharmadhātu is permanently abiding and indestructible. Within these four, all have the two truths. In the seven turns below, the first three are the two truths discussed within the doctrine that establishes nature; the next two are the two truths discussed within the doctrine that refutes nature; the next one is the two truths discussed within the doctrine that refutes marks; the last one is the two truths discussed within the doctrine that reveals the real. Now, in this text, because the deep encompasses the shallow, it treats them specifically.