成唯識論述記 9.337

9.337

述曰：謂《大般若》乃有十二名，如前第二卷說。又《對法》第二有七名，謂真如、無我性、空性、無相、實際、勝義、法界。此論本頌但有二名，并此釋師但有四號，故言「等」者，等餘三名，如餘論中隨義廣釋。《對法》解云：體恒無我，無有改轉，名曰「真如」，性離二我，名「無我」。由緣此故雜染空寂，說之為「空」；謂色乃至菩提諸相寂滅，名「無相」，無倒、究竟無倒所緣，名為「實際」；聖智所行名為「勝義」，與此解同。三乘妙法所依相故，名為「法界」。界者，體義，但妙法依；性者，體義，一切法體故名法性。湛然離倒，名「不虛妄」。餘隨所應一切，當知如體法等。《佛地》第七有六名，實有與《對法》別，皆廣解。《瑜伽》、《顯揚》雖有名，並不如《對法》，不能繁引。此解第三頌上三句訖，即是《勝鬘》、《瑜伽》等無作四諦，如非安立諦也。

The Commentary states: This means that the Mahāprajñāpāramitā-sūtra has twelve designations, as stated previously in the second fascicle. Furthermore, the Abhidharmasamuccaya-bhāṣya, fascicle 2, has seven designations: namely, tathatā, selflessness (nairātmya), emptiness (śūnyatā), signlessness (animitta), the reality limit (bhūtakoṭi), ultimate truth (paramārtha), and the realm of reality (dharmadhātu). The root verse of this treatise has only two names, and together with this commentator's explanation there are only four appellations; hence the word 'etc.' subsumes the remaining three designations, as broadly explained according to their meanings in other treatises. The Abhidharmasamuccaya-bhāṣya explains: Being permanently devoid of self in substance and without modification or transformation, it is named 'tathatā'; being inherently free from the two selves, it is named 'selflessness'. Because contemplation of this pacifies and empties defilements, it is called 'emptiness'; because all marks, from matter up to bodhi, are extinguished, it is called 'signlessness'; being the non-erroneous and ultimately non-erroneous focal object, it is named the 'reality limit'; being the domain traversed by noble wisdom, it is named 'ultimate truth'—which agrees with the present explanation. Because it is the underlying mark on which the sublime dharmas of the three vehicles rely, it is named 'dharmadhātu' (realm of reality). 'Dhātu' means substance, yet it is the support of the sublime dharmas; 'nature' (dharmatā) means substance, and because it is the substance of all dharmas, it is named 'dharmatā'. Being clear, still, and free from error, it is named 'non-illusory'. All the rest should be understood as applicable, such as substance, dharma, etc. The Buddhabhūmi-śāstra, fascicle 7, has six designations; some indeed differ from the Abhidharmasamuccaya-bhāṣya, and all are broadly explained. Although the Yogācārabhūmi-śāstra and Prakaraṇāryavācā contain designations, they are not as detailed as the Abhidharmasamuccaya-bhāṣya, so they cannot be quoted extensively. This concludes the explanation of the first three lines of the third verse; this is the unconditioned/uncreated four truths of the Śrīmālādevī-sūtra, Yogācārabhūmi-śāstra, etc., like the non-established truth (anadhiṣṭhāna-satya).