瑜伽論記 19.228

19.228

第五二諦分別，補闕云：相是世俗有，由二因緣故，一、雜染起者，本由遍計執心熏成雜染成相種。今起彼相，故云雜染起也。二、施設器者，施設是名，如此相體為彼名言安足之處，名施設器。由此二因相是俗有，名由三緣故言是俗有。一、雜染起；二、施設器；三、言說所依，初二因，如前。言說所依者，由有名故起於言說，或由言說以起於名，此中所明偏從一義，分別是世俗有由四因緣，一雜染起二施設器，解釋如前。三、言說隨眠者，賴耶是分別體有言說種子也。四、言說隨覺者，六識亦是別隨於言說而起覺境也。第二正智、當言俱有者，後智若返緣真如如是勝義有，若緣世事名世俗有，亦可菩薩後得有二，是勝義諦是空漏故，二是世俗是有漏故。

Fifth, the differentiation of the two truths. Buque says: Marks are conventional existents due to two causes and conditions: First, arising from defilement: originally, through the mind of parikalpita clinging perfuming into defilement, seed-marks are formed. Now arising as those marks, it is called ‘arising from defilement.’ Second, as vessels for designation: designation is name; the substance of such marks serves as a footing for those names and speech, hence called ‘vessels for designation.’ Due to these two causes, marks are conventional existents. Name is said to be a conventional existent due to three conditions: 1. arising from defilement; 2. being a vessel for designation; 3. being a basis for speech. The first two causes are as above. ‘Being a basis for speech’: because there are names, speech arises; or because of speech, names arise. What is clarified here leans toward one meaning. Discrimination is a conventional existent due to four causes and conditions: 1. arising from defilement; 2. being a vessel for designation (the explanations are as above); 3. dormant tendencies of speech: the ālayavijñāna is the entity of discrimination and possesses the seeds of speech; 4. reflective awareness following speech: the six consciousnesses are also discriminations that, following speech, give rise to awareness of objects. Second, as for ‘correct knowledge should be pronounced to have both’: if subsequent knowledge reflexively cognizes tathatā, it is an ultimate existent; if it cognizes mundane affairs, it is called a conventional existent. Alternatively, the bodhisattva's subsequently attained [knowledge] has two aspects: two are the ultimate truth because they are empty of taints; two are conventional truth because they have taints.