楞伽阿跋多羅寶經註解 2.285

2.285

世諦，俗諦也；第一義，真諦也。諸佛說法常依此二諦，此外則外道邪計，故曰「第三無因生」。故《涅槃》云：「出世人所知名第一義諦，世人所知名世諦。」外道立二十五諦，明因中有果：第一從冥初生覺；第二從覺生我心；第三從我心生色聲香味觸等，此云無因，即自然性也。妄想說下，結成三種自性。世諦者，緣起妄想二種自性也。聖境界，即第一義諦成自性也。然迷之即世諦，悟之即第一義諦，故云「斷則聖境界也」。

“Conventional truth” is samvṛtisatya; “the ultimate” is paramārthasatya. The buddhas always preach the Dharma by relying on these two truths. Beyond these are the wrong reckonings of the tīrthikas; hence it says, “a third is born without cause.” Thus the Nirvāṇa [Sūtra] says: “What is known by people of the supramundane is called ultimate truth; what is known by worldly people is called conventional truth.” The tīrthikas establish twenty-five tattvas, explaining that the effect exists within the cause: first, from the primordial unmanifest (prakṛti), buddhi is born; second, from buddhi, the ego-mind (ahaṃkāra) is born; third, from the ego-mind, form, sound, smell, taste, touch, and so forth are born. Here, to say “without cause” means nature (svabhāva) itself. From “vikalpa speaks of” downward, the text concludes by establishing the three svabhāvas. “Conventional truth” refers to the two svabhāvas of paratantra and vikalpa. “The realm of the noble ones” is the ultimate truth, the pariniṣpanna-svabhāva. However, if one is deluded about it, it is conventional truth; if one awakens to it, it is ultimate truth. Hence it is said: “when it is severed, there is the realm of the noble ones.”