大般涅槃經義記 5.161

5.161

次就第四顯實宗中以辯二諦，事相緣起以為世諦，法性緣起名第一義，先喻、後合。喻相云何？「譬如一人隨用分多，若其走時名為走者、收刈之時名收刈者」，如是一切，諸法如是，父母生邊名為世諦，因緣生邊名為第一。因緣所生汎有六重：一事因緣生，如《毘曇》說；二法因緣生，唯苦、無常生滅法數；三假因緣生，如《成實》說；四是妄相因緣所生猶如幻化；五是妄想因緣所生如夢所見；六是真實因緣所生，所謂佛性十二因緣如水起波。前五緣生並是世諦，今據第六故名第一。

Next, the two truths are discussed within the fourth doctrine, that which reveals the real: the dependent origination of factual marks is conventional truth; the dependent origination of dharmatā is ultimate truth. First is the simile, followed by the application. What is the mark of the simile? 'For example, one person is divided into many according to function: if he is running, he is called a runner; when he is harvesting, he is called a harvester,' and so on with everything; dharmas are also like this: the aspect born of father and mother is called conventional truth, and the aspect born of causes and conditions is called the ultimate. What is born of causes and conditions generally has six tiers: First, born of factual causes and conditions, as explained in the *Abhidharma*. Second, born of dharmic causes and conditions, being solely the dharma-categories of suffering, impermanent, arising, and ceasing. Third, born of nominal causes and conditions, as explained in the *Tattvasiddhi*. Fourth, born of causes and conditions of deluded marks, just like an illusion or transformation. Fifth, born of causes and conditions of deluded thoughts, like what is seen in a dream. Sixth, born of causes and conditions of the real, which is the twelve links of dependent origination of the buddha-nature, like water giving rise to waves. The former five kinds of dependent origination are all conventional truth; now, relying on the sixth, it is named the ultimate.