成唯識論了義燈 7.24

7.24

答：《深密》第二云：「無自性性之所顯故。」若四俗、真相對而辨，依他亦是後得勝智家之境義。若約親緣，後得相分亦得是清淨所緣，名為勝義。《深密》等但說根本清淨所緣，云依他起非是清淨所緣。又勝義有三義：一、勝之義；二、勝為義；三、勝即義。通本後說。四種勝義皆具此三，唯初世俗不具此三，不名勝義。

Answer: The Saṃdhinirmocana (fascicle 2) states: "Because it is revealed by naturelessness." If differentiated by confronting the four conventional and ultimate truths, the dependent is also the object-principle of the supreme subsequent wisdom. In terms of direct apprehension, the object-aspect (nimittabhāga) of subsequent [wisdom] can also be a pure object of cognition, called ultimate. The Saṃdhinirmocana and other texts only speak of the fundamental pure object of cognition, saying that the dependent arising is not a pure object of cognition. Furthermore, ultimate has three meanings: first, the principle of the supreme; second, having the supreme as its principle; third, the supreme that is itself the principle. These apply to both fundamental and subsequent [wisdom]. All four kinds of ultimate truth possess these three; only the first conventional truth does not possess these three and is not called ultimate.