成唯識論述記 1.195

1.195

問：此中二諦體別如何？所攝假境如何差別？答：如別章說。言二諦者，道理難思，今於此中略示綱要。世俗諦者，世謂覆障，可毀壞義；俗謂顯現，隨世流義；諦者，理也。或世即俗，是持業釋，勝義三種如第八卷。然則蘊、處、界名勝義者，勝之義故，如涅槃等，唯依士釋。真、俗二諦各有四重，俗諦四者：一、假名無實諦，謂瓶、盆等，但有假名而無實體，從能詮說，故名為諦，或體實無，亦名為諦。二、隨事差別諦，謂蘊、界等。隨彼彼事，立蘊等法。三、證得安立諦。謂苦、集等，由證得理而安立故。四、假名非安立諦。謂二空理依假空門說為真性，由彼真性內證智境，不可言說，名二空如，但假設故。此前三種法可擬宜，其第四諦假名施設。勝義四者：一、體用顯現諦。謂蘊、界等有實體性，過初世俗，故名勝義。隨事差別，說名蘊等，故名顯現。二、因果差別諦。謂苦、集等，知、斷、證、修因果差別，過俗道理，故名勝義。三、依門顯實諦。謂二空理過俗證得，故名勝義。依空能證，以顯於實，故名依門。四、廢詮談旨諦。謂一實如，體妙離言，已名勝義，過俗勝義，復名勝義。俗諦中初都無實體，假名安立，無可勝過，故不名真，但名為俗。第四，勝義不可施設，不可名俗，但名為真，由斯二諦四句料簡。有俗非真，謂最初俗；有真非俗，謂最後真；有亦真亦俗，謂真前三；俗後三諦其第四句翻上應知。前四世俗如《瑜伽論》六十四中，《顯揚》六說，名字雖別，諸論亦有。其四真諦若義、若名非諸論有，唯此論釋，如第九卷。外境隨情唯世俗者，即是假名，無實諦攝，故說「唯」言，決定義故。實我、法名如瓶、盆等，唯初俗攝，體非實諦，以無法故。識境所依亦勝義者，是俗隨事差別諦攝。復是體、用顯現真諦，故論言亦不定義故。真、俗二諦今古所明，各為四重，曾未聞有，可謂理高百代，義光千載者歟！真不自真，待俗故真。即前三真亦說為俗，俗不自俗，待真故俗，即後三俗亦名為真。至理沖玄，彌驗於此，廣此二諦如別章說。

Question: How do the substances of the two truths differ here? How do the nominal objects subsumed under them differ? Answer: As explained in the separate chapter. Regarding the two truths, their principles are difficult to conceive; here I shall briefly indicate their outlines. In "saṃvṛti-satya" (conventional truth), "saṃvṛti" means covering and concealing, having the sense of destructibility; "vṛti" (or conventional) also means appearing, having the sense of conforming to worldly convention; "satya" means principle. Or "world" is itself "conventional," which is a karmadhāraya compound. The three kinds of ultimate truth are as in the eighth fascicle. However, the skandhas, āyatanas, and dhātus are called "paramārtha" because they are the object/meaning of the supreme (parama-artha), like nirvāṇa and so forth, which is exclusively a tatpuruṣa compound. Both the ultimate and conventional truths each have four tiers. The four of conventional truth are: 1. the truth of nominal designation without reality, referring to jars, basins, and the like, which have only nominal names without real substances; they are called truth from the viewpoint of the expressing words, or because their substance is really nonexistent, they are also called truth; 2. the truth of distinction conforming to facts, referring to the skandhas, dhātus, and the like, where dharmas like skandhas are established according to those various facts; 3. the truth of established realization, referring to suffering, origination, and the like, established by realizing principle; 4. the truth of nominal designation without establishment, referring to the principle of the two emptinesses spoken of as the true nature based on the nominal gateway of emptiness; because that true nature is the sphere of internally realized wisdom, ineffable, called the tathatā of the two emptinesses, it is merely nominally posited. The first three kinds are dharmas that can be conceptualized, whereas the fourth truth is a nominal designation. The four of the ultimate truth are: 1. the truth of the manifestation of substance and function, referring to the skandhas, dhātus, and the like having real substantial nature, surpassing the first conventional truth, and thus called ultimate; conforming to the distinction of facts, they are spoken of as skandhas and so forth, and thus called manifestation; 2. the truth of the distinction of cause and effect, referring to suffering, origination, and so forth, the distinction of causes and effects in knowing, abandoning, realizing, and cultivating, surpassing conventional principle, and thus called ultimate; 3. the truth of revealing reality based on the gateway, referring to the principle of the two emptinesses surpassing conventional realization, and thus called ultimate; relying on emptiness one is able to realize, thereby revealing reality, and thus it is called based on the gateway; 4. the truth of setting aside expression to speak of the purport, referring to the one real suchness, whose substance is wondrous and transcends speech; it is already called ultimate, and surpassing the conventional ultimate, it is again called ultimate. Among the conventional truths, the first entirely lacks a real substance, being established by nominal designation, with nothing superior to surpass it, and so is not called ultimate, but only called conventional. The fourth ultimate cannot be nominally designated and cannot be called conventional, but is only called ultimate. From this, the two truths are analyzed via four logical alternatives: there is conventional but not ultimate, namely the initial conventional; there is ultimate but not conventional, namely the final ultimate; there is both ultimate and conventional, namely the first three of the ultimate and the latter three truths of the conventional; the fourth alternative should be known as the inverse of the above. The first four conventional truths are as explained in the sixty-fourth fascicle of the Yogācārabhūmi and the sixth of the Prakaraṇāryavācā; although the names differ, they are also found in various treatises. As for the four ultimate truths, whether in meaning or in name, they are not found in various treatises, but are explained only in this treatise, as in the ninth fascicle. That external objects follow imagination and are "only conventional" means they are subsumed under the truth of nominal designation without reality; therefore the word "only" is spoken, having the sense of definiteness. The names of a real self and real dharmas, like jars and basins, are subsumed only under the initial conventional truth, their substances not being real truths because they are nonexistent dharmas. That the consciousness on which objects depend is "also ultimate" means it is subsumed under the conventional truth of distinction conforming to facts, and is furthermore the ultimate truth of the manifestation of substance and function; therefore the treatise says "also," having the sense of non-definiteness. That the two truths, conventional and ultimate, as elucidated in past and present, each comprise four tiers, has never been heard before; it can truly be said that its principle surpasses a hundred generations, and its meaning illumines a thousand years! The ultimate is not ultimate of itself; it is ultimate in contrast to the conventional: thus the first three ultimates are also spoken of as conventional. The conventional is not conventional of itself; it is conventional in contrast to the ultimate: thus the latter three conventionals are also called ultimate. The supreme principle is deep and profound, verified all the more in this. Elaborating these two truths is as explained in the separate chapter.