成唯識論述記 9.253

9.253

述曰：第五、四法相攝門。此問起也。《顯揚》六說：「謂諸世間於諸事中，由串習所得悟入智見，共施設世俗性」，乃至略說者，謂此是此地等，非彼水等，如是等世間有情決定勝解所行，一切世間自昔傳來名言決定自、他分別，共為真實，非邪思擇觀察所取，是名「世間所成真實」。謂諸智者有道理義，乃至處異生位者隨觀察者，依現、比、至教極善思擇，決定智所行所知事，以證成道理所建立，是名「道理所成真實」。以入聖位非此真實，謂一切聲聞、獨覺無漏方便智、無漏正智、無漏後所得世間智等所行境界，是名「煩惱障淨智所行真實」。由緣此故，於煩惱障智得清淨及後證得無障礙故，說為彼真實。問：此中何者是真實？答：謂苦、集、滅、道名之所顯四種聖諦，由簡擇如是四聖諦故，得入現觀位，於現觀位後真實智生，即四諦理三智所行，四聖諦故，名此真實，謂於所知中能礙智，故名所知障。若真實性是解脫所知障智所行境界，名「所知障淨智所行真實」，即是真如。佛假安立名此真實，即世間共許事等，名「世間真實」；三量、四道理，名「道理真實」；四聖諦理，名「煩惱障淨智所行真實」，亦取無漏智體是淨法，即是道諦後得世間緣故。不爾，便感。真如是「所知障淨智所行真實」，或初謂一切異生外道，第二在七方便四十心等位，第三通三乘聖位，第四唯大乘位。

The Commentary states: Fifth is the section on the mutual subsumption of the four realities. This is raising the question. Prakaraṇāryavācā, fascicle six, states: “It refers to the wisdom and view gained by the worldly through familiarity, by which they enter into and collectively establish conventional nature,” up to, briefly speaking, “this is this earth and so forth, not that water and so forth”; such is the domain of definite resolve among worldly sentient beings, the self-and-other discrimination determined by conventional expression handed down from antiquity throughout the world, which is collectively taken as real and is not apprehended through perverse reflection and examination—this is called ‘reality established by the world’. It refers to that which the wise hold with rational meaning, up to those residing in the stage of ordinary beings who investigate accordingly, through excellent reflection based on direct perception, inference, and credible testimony; the objects of cognition belonging to the domain of determinate knowledge, established by establishing reasoning—this is called ‘reality established by reason’. Entering the noble stage is not this reality. It refers to the objective sphere of the untainted preparatory wisdom, untainted right wisdom, untainted subsequently attained worldly wisdom, and so forth, of all śrāvakas and pratyekabuddhas—this is called ‘reality which is the domain of pure knowledge free of the affliction-hindrance’. Because of taking this as an object, knowledge becomes purified of the affliction-hindrance, and afterwards unobstructed realization is obtained; hence it is called that reality. Question: Herein, which is the reality? Answer: It refers to the four noble truths revealed by the names suffering, origin, cessation, and path. Because of discerning these four noble truths, one enters the stage of direct realization; after the stage of direct realization, real knowledge arises, which is the principle of the four truths that is the domain of the three wisdoms; because of the four noble truths, it is called this reality. Since it can obstruct knowledge with respect to what is knowable, it is called the cognitive hindrance. If the real nature is the objective sphere of the knowledge liberated from the cognitive hindrance, it is called ‘reality which is the domain of pure knowledge free of the cognitive hindrance’, which is tathatā. The Buddha provisionally establishes these as realities: matters agreed upon by the world are called ‘worldly reality’; the three means of valid cognition and four reasonings are called ‘reasoned reality’; the principle of the four noble truths is called ‘reality which is the domain of pure knowledge free of the affliction-hindrance’, which also takes the substance of untainted knowledge as pure dharmas, which is the truth of the path because subsequently attained worldly [wisdom] takes it as an object; otherwise, it would cause rebirth. Tathatā is ‘reality which is the domain of pure knowledge free of the cognitive hindrance’. Alternatively: the first refers to all ordinary beings and non-Buddhists; the second is situated in the stages of the seven preparatory stages, the forty minds, and so forth; the third applies across the noble stages of the three vehicles; the fourth belongs solely to the Mahāyāna stage.