成唯識論述記 9.291

9.291

述曰：假世俗者，實無體性，可名世俗，唯有其名，假名世俗，四世俗中第一俗攝。第二、體有為行，正體是世俗，簡勝義諦，亦世俗，故名為「行」。舊《中邊》云：取「行世俗」，唯有為依他故，四世俗中第二、第三攝。第三攝者，心上變似四諦相理，不離於事，依他起攝。三、顯了世俗，此三名與彼新《中邊》論同，謂斷染依他，遍計所執無，二空為門顯真如，名圓成實，四世俗中第四世俗，或此世俗亦取四中第三，是無漏故。如次配三性，《顯揚》論亦有此文。

The Commentary states: "Nominal worldly convention" (prajñapti-saṃvṛti) has no real substance of its own that could be called worldly convention; having only a name, it is worldly convention by nominal designation, subsumed under the first conventional [truth] of the four conventional [truths]. Second, the substance consists of conditioned active formations; its primary substance is worldly convention, differentiated from ultimate truth, but it is also worldly convention, and is therefore called "active formation" (saṃskāra). The old Madhyāntavibhāga says: taking "worldly convention of active formations" (saṃskāra-saṃvṛti), because it is exclusively conditioned and dependent, it is subsumed under the second and third of the four conventional [truths]. As for being subsumed under the third, the principle of the marks of the four truths transformed and manifested upon the mind is not separated from concrete phenomena, and is subsumed under the dependent nature. Third, "clarified worldly convention" (udbhāvana-saṃvṛti): these three names are the same as in that new Madhyāntavibhāga treatise; it refers to severing defiled dependent nature, the nonexistence of the imagined, and revealing tathatā through the two emptinesses as doors, which is called the perfected nature, subsumed under the fourth conventional [truth] among the four conventional [truths]; or this worldly convention also takes the third among the four, because it is anāsrava. They correspond respectively to the three natures; Prakaraṇāryavācā also contains this text.