大乘義章 2.89

2.89

體相云何？諸法分齊，差別有四：一事、二法、三理、四實。事者所謂地水火風色香味等，法者所謂苦無常等法之緣數，理者所謂諸法相空，實者所謂非有非無如實法性。此四同體，隨義異分。今就此四攝為二種，於中隨義分之不定。若據凡聖所知以別，四中初一是事法性，餘三為實，以初一門是凡所知故說為事，後三聖知攝以為實。若就有相無相分別，前二有相說為事性，後二無相說為實性。若就本末以分二者，前三為事，後一為實。具辨如是。案如《地持》就初分也。二相如是。四種云何？即就前二種分別，離為四也。就前事性分為二種，謂世所知及學所知。就前實性亦分為二，謂煩惱淨所行處法及智障淨所行處法。事有精麁故別兩門，理有淺深是以分二。亦可分事以為前三，實為第四。世所知者，地水火風色香味等一切種事，世俗通知，名世所知。學所知者，五明處等事中微細，藉學以通，名學所知。此前兩門，事相不虛，說為真實，非是就事彰理實也。煩惱障淨所行法者，謂四真諦，此義博深世學不知，要離煩惱清淨之智方能照見。舉智別法，是故名為煩惱淨智所行處也。智障淨智所行法者，謂法無我，此理淵深餘智不達，唯佛菩薩離無明慧方能證見。舉智別法，是故名為智障淨智所行處法。此之四義，廣如論釋。且依其門，略舉名況。

What is their essential character? The demarcations among all dharmas are distinguished into four: first, phenomena; second, dharmas; third, principle; fourth, reality. Phenomena refers to earth, water, fire, wind, forms, smells, tastes, and so forth. Dharmas refers to the causally conditioned attributes of dharmas, such as suffering, impermanence, and so on. Principle refers to the emptiness of the characteristics of all dharmas. Reality refers to the real dharmatā that is neither existent nor non-existent. These four share the same essence and are differentiated according to their different meanings. Now, subsuming these four into two kinds, they are not fixedly distinguished depending on the perspective: If distinguished according to what is known by ordinary beings versus noble beings, among the four, the first is phenomenal dharmatā, and the remaining three are reality; because the first door is known by ordinary beings, it is spoken of as phenomena, and because the latter three are known by noble beings, they are subsumed as reality. If differentiated in terms of possessing marks versus lacking marks, the former two possess marks and are spoken of as the phenomenal nature, while the latter two lack marks and are spoken of as the real nature. If the two are divided in terms of root and branch, the former three are phenomena, and the latter one is reality. The full explanation is as such. According to the Bodhisattvabhūmi, it is divided based on the first [criterion]. Such is the character of the two. What are the four kinds? They are divided into four precisely by differentiating the preceding two kinds. Dividing the preceding phenomenal nature, it yields two kinds: namely, that which is known by the world and that which is known by practitioners. Dividing the preceding real nature, it likewise yields two kinds: namely, the dharmas that are the sphere of operation of cognition purified of defilement-hindrances, and the dharmas that are the sphere of operation of cognition purified of cognitive hindrances. Because phenomena have subtle and coarse [aspects], they are distinguished into two doors; because principle has shallow and deep [aspects], it is thereby divided into two. Alternatively, phenomena may be divided into the first three, and reality into the fourth. That which is known by the world refers to all kinds of phenomena, such as earth, water, fire, wind, forms, smells, tastes, and so forth; being universally known in the worldly realm, it is called 'that which is known by the world'. That which is known by practitioners refers to the subtleties within phenomena, such as the five fields of learning, which depend upon study to be understood; hence it is called 'that which is known by practitioners'. In these two preceding doors, the phenomenal characteristics are not false, so they are spoken of as true and real; it is not that the reality of principle is revealed in relation to phenomena. The dharmas that are the sphere of operation of cognition purified of defilement-hindrances refers to the four noble truths; this meaning is vast and profound, unknown to worldly scholars, and can be illuminated and seen only through the pure cognition that has separated from defilements. Evoking the cognition to distinguish the dharmas, it is therefore called the sphere of operation of cognition purified of defilements. The dharmas that are the sphere of operation of cognition purified of cognitive hindrances refers to the selflessness of dharmas; this principle is profound, unreachable by other cognitions, and can be realized and seen only by the prajñā of buddhas and bodhisattvas that has separated from ignorance. Evoking the cognition to distinguish the dharmas, it is therefore called the dharmas that are the sphere of operation of cognition purified of cognitive hindrances. These four meanings are broadly explained as in the treatises. Here, following their doors, their names and situations are briefly presented.