俱舍論疏 27.89

27.89

論「緣所詮義立為第一」，《正理論》云「若無退智，緣一切法所有勝義，立為第二義，即諸法自相、共相。雖名身等亦是義攝，而非勝義，有多想故。謂有如義、有不如義，有有義、有無義，有依假轉、有依實轉，了此無間，或於後時諸所度量，名為勝義。為欲顯示義無礙解所緣之境非語及名，故此所緣說為勝義。謂此但取依語起名、名所顯義，非取汎爾心之所行說名為義（已上論文）。」

On the Śāstra's statement: "Taking the expressed meaning as its object, it is established as the first [among meaning comprehensions]": the Nyāyānusāra says: "If non-retrogressive knowledge takes the ultimate truth of all phenomena as its object, it is established as the second, [comprehension of] meaning (artha); that is, the specific and common characteristics of all phenomena. Although sets of names and so forth are also subsumed under meaning, they are not the ultimate truth, because they involve many conceptualizations. That is, some correspond to the real meaning, some do not correspond to the real meaning; some possess real meaning, some lack real meaning; some operate based on convention, some operate based on reality; what is measured immediately after comprehending this, or at a later time, is called the ultimate truth. In order to show that the object of the unimpeded comprehension of meaning is neither speech nor name, this object is said to be the ultimate truth. That is, this only takes the name that arises depending on speech and the meaning revealed by the name; it does not take just any general sphere of the mind and call it 'meaning' (End of the Śāstra text)."