大乘義章 1.104

1.104

言假實者，人天男女舍宅軍眾，如是一切，有名無實，名為世諦；陰界入等事相諸法，有名有實，說為真諦。故《雜心》云「若法分別時，捨名則說等。分別無所捨，是名第一義。」言理事者，陰界入等事相差別，說為世諦；十六聖行通相之理，以為真諦。十六聖行，後四諦中具廣分別。言縛解者，苦集縛法，說為世諦；滅道解法，名為真諦。言有為無為者，苦集及道三諦有為，判為世諦；滅諦無為，寂止勝法，說為真諦。言空有者，十六行空與無我，理中勝故，說為真諦；餘名世諦。言行教者，三藏言教以為世諦；三十七品說為真諦。故《雜心》云「經律阿毘曇，是名俗正法。三十七覺品，是名第一義。」初宗之中具此七種，雖有七種，事理二諦正是宗歸。第二宗中，世諦有二：一有、二無。有中隨義分為三種：一事相世諦，謂陰界等。於事分齊，真實不虛，故稱為諦。此同初宗世諦事也。二法相世諦，謂一切法苦無常等，法之實相，故稱為諦。此之一門，是初宗中真諦法也。三理相世諦，謂法虛假因緣集用，世法實爾，名為世諦。此之一門不同前宗，所言無者，五陰之中無彼凡夫橫計我人，世諦法中實無此我，故名世諦。此空無我，毘曇宗中一向說為第一義諦。《成實論》中義有兩兼，若就五陰事法之中辨此無我，攝入世諦；若就性空第一義中無彼妄情所立我人，即是真諦。今就初義說為世諦。真諦之中，義別有二：一因和合中無性之空、法和合中無性之空，以為真諦。二就性空第一義中，無彼凡夫所立我人，以為真諦。第三宗中，世諦亦二：一有、二無。有中隨義，分為四種：一者事相，謂陰界等，此同初宗世諦事也。二者法相，苦無常等，此同初宗真諦法也。三者假名集用之相，此門同前第二宗中理相世諦。四者妄想，所謂世法道理悉是妄想之有，如陽炎水。此之一門不同前宗，所言無者，隨義有二：一者陰上無彼凡夫橫計我人，以為世諦；若就無相第一義中無彼凡夫橫法我人，即是真諦。今就五陰因緣法中無彼我人，判入世諦。然此世諦，同前初宗真諦法也。二就五陰假名法中無彼妄情所取自性，世諦法中實無此性，故云世諦。故《地持》云「非有性者，世諦無性。」此之無性，第二宗中說為真諦，今入大乘破相宗中義有兩兼：若就五陰因緣法中無彼凡夫所取自性，判屬世諦；若就無相第一義中無彼性者，即是真諦。今就初義，說為世諦。真諦之中，義別有三：一者畢竟妄想空寂以為真諦、二此空中無彼凡夫橫計我人以為真諦、三此空中無彼凡夫取立自性以為真諦。第四宗中，世諦有二：一有、二無。有義不同，差別有六：一事相有，謂陰界等，此同初宗世諦事也。二法相有，苦無常等，此同初宗真諦法也。三假名有，此門同前第二宗中世諦理也。四妄想有，此門同前第三宗中世諦理也。五妄想有，辨明心外畢竟無法，但是惑心妄想所見。六真實有，謂如來藏緣起，集成生死涅槃。此後兩門，不同前宗。上來六種，世諦有也。所言無者，隨義有四：一者陰上無彼我人，此同初宗真諦理也。二者假名因緣法中無性之無，同第二宗真諦理也。三妄想無，同第三宗真諦理也。故彼六地因緣觀中，逆觀因緣空寂之義，名世諦觀。四妄想無，不同前宗。此之四種，世諦無也。真諦之中，義別有二：一有、二無。有者，所謂如來藏性恒沙佛法。無中有五：一者真實如來藏中恒沙佛法，同體緣集，無有一法別守自性，名之為無。二此真中，無彼凡夫橫計我人。故經說言「如來藏者，非我眾生、非命非人。」三此真中無彼凡夫取立自性。四此真中無彼二乘取因緣相。五此真中無彼妄想空如來藏。此五通就如來藏體第一義中隨義分別，同是真諦（此二門竟）。

Regarding nominal and real: humans, devas, men, women, houses, armies, and all such things have names but lack reality, and are called conventional truth; the dharmas of phenomenal marks such as the aggregates, realms, and bases have both names and reality, and are spoken of as ultimate truth. Therefore, the *Saṃyuktābhidharmahṛdaya* says: "When a dharma is analyzed, / abandoning its name, it is called [conventional]; / when analysis abandons nothing, / that is named the ultimate." Regarding phenomena and principle: the phenomenal distinctions of the aggregates, realms, bases, and so forth are spoken of as conventional truth; the principle of the common characteristics of the sixteen noble aspects is taken as ultimate truth. The sixteen noble aspects will be fully and extensively distinguished below under the four truths. Regarding bondage and liberation: the bound dharmas of suffering and origination are spoken of as conventional truth; the liberated dharmas of cessation and the path are called ultimate truth. Regarding conditioned and unconditioned: the three truths of suffering, origination, and the path are conditioned and judged as conventional truth; the truth of cessation is unconditioned, an excellent dharma of quiescent cessation, and spoken of as ultimate truth. Regarding emptiness and existence: within the sixteen aspects, emptiness and non-self, being supreme within the principle, are spoken of as ultimate truth; the remainder are called conventional truth. Regarding practice and teaching: the verbal teachings of the Tripiṭaka are taken as conventional truth; the thirty-seven factors [of awakening] are spoken of as ultimate truth. Therefore, the *Saṃyuktābhidharmahṛdaya* says: "Sūtras, Vinaya, and Abhidharma / are called the conventional true Dharma; / the thirty-seven factors of awakening / are named the ultimate." The first school is fully equipped with these seven types. Although there are seven types, the two truths of phenomena and principle are precisely what the school returns to. In the second school, conventional truth is twofold: first, existence; second, non-existence. Within existence, according to the meaning, it is divided into three kinds: first, conventional truth of phenomenal marks, meaning the aggregates, realms, and so forth. In their phenomenal delimited scope, they are real and not false; hence they are called truth. This is identical to the phenomena of conventional truth in the first school. Second, conventional truth of dharma-marks, meaning suffering, impermanence, and so forth of all dharmas, which are the true characteristics of dharmas; hence they are called truth. This one approach is the dharmas of ultimate truth in the first school. Third, conventional truth of the principle's mark, meaning that dharmas are nominally fabricated through the coming together and functioning of causal conditions; worldly dharmas are truly like this, hence it is called conventional truth. This one approach is not the same as the previous school. As for what is called non-existence: within the five aggregates there is no such self or person as is falsely imagined by ordinary beings; in the dharmas of conventional truth there is truly no such self, hence it is called conventional truth. This emptiness and non-self is exclusively spoken of as the ultimate truth in the Abhidharma school. In the *Tattvasiddhi-śāstra*, the meaning is two-pronged: if one identifies this non-self within the phenomenal dharmas of the five aggregates, it is subsumed under conventional truth; if it is the absence of that self and person posited by deluded sentiment within the ultimate truth of the emptiness of intrinsic nature, then it is ultimate truth. Here, according to the first meaning, it is spoken of as conventional truth. Within ultimate truth, the meaning is twofold: first, the emptiness of intrinsic nature in the combination of causes and the emptiness of intrinsic nature in the combination of dharmas are taken as ultimate truth; second, the absence of that self and person posited by ordinary beings within the ultimate truth of the emptiness of intrinsic nature is taken as ultimate truth. In the third school, conventional truth is also twofold: first, existence; second, non-existence. Within existence, according to the meaning, it is divided into four kinds: first, phenomenal marks, meaning the aggregates, realms, and so forth, which is identical to the phenomena of conventional truth in the first school; second, dharma-marks, [such as] suffering, impermanence, and so forth, which is identical to the dharmas of ultimate truth in the first school; third, the marks of nominal collection and function, which is identical to the conventional truth of the principle's mark in the second school above; fourth, false conceptualization, meaning that worldly dharmas in principle are all the existence of false conceptualization, like water in a mirage. This one approach is not the same as the previous schools. As for what is called non-existence, according to the meaning, there are two kinds: first, the absence upon the aggregates of that self and person falsely imagined by ordinary beings is taken as conventional truth; if it is the absence of that self and person falsely posited by ordinary beings within the markless ultimate truth, then it is ultimate truth. Here, the absence of that self and person within the conditionally originated dharmas of the five aggregates is judged as falling within conventional truth. However, this conventional truth is identical to the dharmas of ultimate truth in the first school above. Second, in the nominally designated dharmas of the five aggregates, there is no such intrinsic nature as is grasped by deluded sentiment; in the dharmas of conventional truth there is truly no such intrinsic nature, hence it is called conventional truth. Therefore, the *Bodhisattvabhūmi* (*Dichi*) says: "What is not of existent nature means that conventional truth lacks intrinsic nature." This lack of intrinsic nature is spoken of as ultimate truth in the second school; now, entering the Mahāyāna school that refutes marks, the meaning is two-pronged: if it is the absence of that intrinsic nature grasped by ordinary beings within the conditionally originated dharmas of the five aggregates, it is judged as belonging to conventional truth; if it is the absence of that intrinsic nature within the markless ultimate truth, then it is ultimate truth. Here, according to the first meaning, it is spoken of as conventional truth. Within ultimate truth, the meaning has three kinds: first, the ultimate emptiness and quiescence of false conceptualization is taken as ultimate truth; second, the absence within this emptiness of that self and person falsely imagined by ordinary beings is taken as ultimate truth; third, the absence within this emptiness of the intrinsic nature grasped and posited by ordinary beings is taken as ultimate truth. In the fourth school, conventional truth is twofold: first, existence; second, non-existence. The meanings of existence are not the same, and have six distinctions: first, phenomenal existence, meaning the aggregates, realms, and so forth, which is identical to the phenomena of conventional truth in the first school; second, existence of dharma-marks, [such as] suffering, impermanence, and so forth, which is identical to the dharmas of ultimate truth in the first school; third, nominal existence, which is identical to the principle of conventional truth in the second school above; fourth, the existence of false conceptualization, which is identical to the principle of conventional truth in the third school above; fifth, the existence of false conceptualization, which explains clearly that outside the mind there is ultimately no dharma, but only what is seen by the false conceptualization of the deluded mind; sixth, real existence, meaning the causal origination of the tathāgatagarbha, which integrates and forms saṃsāra and nirvāṇa. These latter two approaches are not the same as the previous schools. The above six types are the existence of conventional truth. As for what is called non-existence, according to the meaning, there are four kinds: first, the absence upon the aggregates of that self and person, which is identical to the principle of ultimate truth in the first school; second, the non-existence that is the lack of intrinsic nature within nominally designated, conditionally originated dharmas, which is identical to the principle of ultimate truth in the second school; third, the non-existence of false conceptualization, which is identical to the principle of ultimate truth in the third school—therefore, in the contemplation of causal origination on the sixth ground, the reverse contemplation of the emptiness and quiescence of causal origination is called the contemplation of conventional truth; fourth, the non-existence of false conceptualization, which is not the same as the previous schools. These four kinds are the non-existence of conventional truth. Within ultimate truth, the meaning is twofold: first, existence; second, non-existence. As for existence, it is the nature of the tathāgatagarbha [with its] Buddha-dharmas as numerous as the sands of the Ganges. Within non-existence, there are five kinds: first, within the real tathāgatagarbha, the Buddha-dharmas as numerous as the sands of the Ganges gather through causal integration in the same substance, and not a single dharma separately maintains its own intrinsic nature; this is named non-existence. Second, within this reality, there is no such self or person as is falsely imagined by ordinary beings; therefore, the sūtra says: "The tathāgatagarbha is neither self, nor sentient being, nor life principle, nor person." Third, within this reality, there is no such intrinsic nature as is grasped and posited by ordinary beings. Fourth, within this reality, there are no marks of causal origination grasped by the two vehicles. Fifth, within this reality, there is no such false conceptualization; this is the empty tathāgatagarbha. These five, distinguished according to meaning comprehensively with respect to the ultimate truth of the substance of the tathāgatagarbha, are all alike ultimate truth (here ends the second section).