[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 1.105 # 大乘義章 1.105 大乘義章 1.105 - **Language:** Classical Chinese ### [1.105](https://indike.org/pramana/in.bauddha.taisho.1851.1.105) 第三門中歷法辨者。諸法雖眾，不出無有。有中隨義差別有六，無中有五。有中六者：一陰界等事相之有、二苦無常等法相之有、三者因緣假名之有、四者諸法妄想之有、五妄想之有、六真實有。此六之中，初事有者，四宗之中同為世諦。第二法相，初宗之中用為真諦，後三宗中說為世諦。第三假名，初宗未說，後三宗中說為世諦。第四妄想，初二宗中未說此義，後二宗中說為世諦。第五妄想，前三宗中未說此義，第四宗中說為世諦。第六真有，前三宗中未說此義，第四宗中分為二諦，體為真諦、用為世諦。無中五者：一者陰上無彼凡夫橫計之無；二者假名因緣法中無性之無；三離妄想無；四離妄想無；五者真實寂滅之無。此五之中，第一無者，初宗之中說為真諦，後三宗中義有兩兼：就世辨者判屬世諦、就真辨者判屬真諦。第二無者，初宗未說，第二宗中說為真諦，後二宗中義有兩兼：就世辨者判屬世諦、就真辨者判為真諦。第三無者，前二宗中未說此義，第三宗中說為真諦，第四宗中義有兩兼：就世諦辨說為世諦、就真諦辨攝入真諦。第四無者，前三宗中一向未說，第四宗中義有兩兼：就世諦辨判為世諦、就真諦辨說為真諦。第五無者，前三宗中亦所未說，第四宗中一向說之為真諦也（此三門竟）。 > In the third section, \[the truths\] are distinguished by traversing the dharmas. Although dharmas are manifold, they do not exceed non-existence and existence. Within existence, according to the meaning, there are six distinctions; within non-existence, there are five. The six within existence are: first, the phenomenal existence of aggregates, realms, and so forth; second, the existence of dharma-marks such as suffering and impermanence; third, the nominal existence of causal conditions; fourth, the existence of false conceptualization of all dharmas; fifth, the existence of false conceptualization; sixth, real existence. Among these six, the first, phenomenal existence, is equally conventional truth across all four schools. The second, dharma-marks, is used as ultimate truth in the first school, and spoken of as conventional truth in the latter three schools. The third, nominal existence, was not taught in the first school, and is spoken of as conventional truth in the latter three schools. The fourth, false conceptualization, had this meaning untaught in the first two schools, and is spoken of as conventional truth in the latter two schools. The fifth, false conceptualization, had this meaning untaught in the prior three schools, and is spoken of as conventional truth in the fourth school. The sixth, real existence, had this meaning untaught in the prior three schools, and in the fourth school is divided into the two truths, with its substance as ultimate truth and its function as conventional truth. The five within non-existence are: first, the non-existence that is the absence upon the aggregates of what is falsely imagined by ordinary beings; second, the non-existence that is the lack of intrinsic nature within nominally designated, conditionally originated dharmas; third, the non-existence that is free from false conceptualization; fourth, the non-existence that is free from false conceptualization; fifth, the non-existence of real quiescent cessation. Among these five, the first non-existence is spoken of as ultimate truth in the first school, and has a two-pronged meaning in the latter three schools: distinguished with respect to the conventional, it is judged as belonging to conventional truth; distinguished with respect to the ultimate, it is judged as belonging to ultimate truth. The second non-existence was not taught in the first school, is spoken of as ultimate truth in the second school, and has a two-pronged meaning in the latter two schools: distinguished with respect to the conventional, it is judged as belonging to conventional truth; distinguished with respect to the ultimate, it is judged as belonging to ultimate truth. The third non-existence had this meaning untaught in the prior two schools, is spoken of as ultimate truth in the third school, and has a two-pronged meaning in the fourth school: distinguished with respect to conventional truth, it is spoken of as conventional truth; distinguished with respect to ultimate truth, it is subsumed under ultimate truth. The fourth non-existence was completely untaught in the prior three schools, and has a two-pronged meaning in the fourth school: distinguished with respect to conventional truth, it is judged as conventional truth; distinguished with respect to ultimate truth, it is spoken of as ultimate truth. The fifth non-existence was likewise untaught in the prior three schools, and in the fourth school is exclusively spoken of as ultimate truth (here ends the third section). > — English (machine translation) (machine translation) - [Previous: 1.104](https://indike.org/pramana/in.bauddha.taisho.1851.1.104) - [Next: 1.106](https://indike.org/pramana/in.bauddha.taisho.1851.1.106) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1851.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.1.105) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.1.105](https://indike.org/pramana/in.bauddha.taisho.1851.1.105) · Pramāṇa