成唯識論了義燈 6.187

6.187

《論》：「勝義有三：一、義勝義。」本疏依士，今助一釋，亦得持業，義謂道理，勝者無過。如似涅槃，名為無上。此勝亦爾，更無過故亦即名勝，此理即勝，名義勝義，初義是理，後即勝道理，義中最勝。或境義中，勝名義勝義，論依對智，依士為名。今談法體，勝劣相形，持業為目。行勝義，亦通持業，如世第一法，據行法中無漏最勝，無漏行即勝義，論據緣境，今談智體勝劣相形，行即勝義，俱名道理，俱是諦故，以別簡總，行中之勝，依士為目。

The Śāstra states: "Ultimate [truth] has three [forms]: first, the ultimate as principle (arthaparamārtha)." The fundamental commentary interprets it as a determinative compound (tatpuruṣa); now I assist with another interpretation: it can also be an appositional compound. "Principle" (artha) means principle/reason; "ultimate" (parama) means unsurpassed. Just as nirvāṇa is called unsurpassed, this ultimate is also like this: because nothing surpasses it, it is called ultimate. This principle is itself ultimate, so it is called "the principle that is ultimate"; the first "principle" is principle, and the second is the ultimate principle, the most supreme among principles. Or, among the meanings of objects, the supreme is called the principle that is ultimate. The Śāstra names it as a determinative compound relative to wisdom. Now speaking of the essential entity of dharmas, contrasting the supreme with the inferior, it is named as an appositional compound. The ultimate of practice (pratipattiparamārtha) also admits an appositional compound: just as with the supreme worldly dharmas (laukikāgradharma), in terms of practicing dharmas the uncontaminated is supreme, and uncontaminated practice is itself the ultimate. The Śāstra bases this on taking an object; now speaking of the essential entity of wisdom, contrasting supreme with inferior, practice is itself the ultimate. Both are called principles because both are truths; distinguishing the specific from the general, the supreme among practices is named as a determinative compound.