瑜伽論記 19.253

19.253

諦有二種等者，四諦安立因果名安立諦，真如非安立因果，名非安立諦，以此文證，真如無為非滅諦攝，擇滅無為滅受相無為不動無為是滅諦攝，此五法中名及分別苦集諦攝，正智慧道諦攝，故言三是安立諦攝，相中虛空非擇滅無為非四諦攝，餘相是四諦攝，故通安立諦攝不攝，真如非因果，故非安立諦所攝。備云：據實處非處通有為、無為。今此文中，從多說故，但取有為。

Regarding the statement that there are two kinds of truths, and so forth: the conventional causes and effects of the four truths are called conventional truths; tathatā is not conventional cause and effect, and is called non-conventional truth. Based on this textual evidence, tathatā unconditioned is not subsumed under the truth of cessation; cessation through deliberation, unconditioned cessation of perception and conception, and unconditioned immobility are subsumed under the truth of cessation. Among these five phenomena, name and discrimination are subsumed under the truths of suffering and origination; correct wisdom is subsumed under the truth of the path. Therefore it is said that three are subsumed under conventional truths. Among signs, space and cessation without deliberation are not subsumed under the four truths, while the remaining signs are subsumed under the four truths; thus signs both are and are not subsumed under conventional truths. Tathatā is not cause and effect, and therefore is not subsumed under conventional truths. Bei says: In actual reality, the possible and impossible pervade both the conditioned and unconditioned. In this text, speaking from the majority, it takes only the conditioned.