大乘義章 3.11

3.11

第四門中理事分別。宗別不同，所說亦異。依如《毘曇》，六道果別，是其事苦。即此事上，有苦、無常、空、無我等四義寬通，說為理苦。又復一切有漏諸法，莫問內外，但從前生後，不簡近遠麁細之別，悉是果義。於此果上，具苦、無常、空、無我等四種道義，盡是理苦。六道因果是其事集，即此事上因、集、有、緣四義齊通，說為理集。又復一切有漏諸法，莫問內外，但前生後，不簡近遠麁細之殊，悉是因義。於此因中，因、集、有、緣四義寬通，盡是理集，以理苦集通諸法故。聖人無有一道，有漏中具有二，具苦智處而無集智、具集智處而無苦智，隨過麁細盡亡之處，品別無為，是其事滅。即此事上，盡、止、妙、出四義齊通，說為理滅。戒定慧等三十七品道行差別，是其事道。即此事上，道、如、跡、乘四義齊通，說為理道。若依《成實》，生死因果，莫問麁細，一切皆是事苦事集，無漏因果是事滅道。即此事上，緣用虛假無性之空是其理也。緣用虛假是世諦理，無性之空是真諦理。大乘法中，分段變易二種因果，是事苦集。此二盡處，數滅無為。及彼對治，是事滅道。即此事中，平等實性緣起之相是其理也。平等實性是真諦理，緣起之相是世諦理。理之淺深，備如初門。

In the fourth section, the principle and phenomena are differentiated. As the doctrinal systems differ, what they teach is also distinct. According to the Abhidharma, the distinct retributions of the six destinies are phenomenal suffering. Directly upon these phenomena, the four meanings—suffering, impermanence, emptiness, and non-self—apply universally and are called the principle of suffering. Furthermore, all tainted dharmas, without questioning whether internal or external, as long as the prior gives rise to the posterior without distinguishing whether proximate or distant, coarse or subtle, all have the meaning of effect. Upon this effect, the four meanings of the path—suffering, impermanence, emptiness, and non-self—are fully possessed, and all are the principle of suffering. The causes and effects of the six destinies are phenomenal origin. Directly upon these phenomena, the four meanings—cause, origin, arising, and condition—apply universally and are called the principle of origin. Furthermore, all tainted dharmas, without questioning whether internal or external, as long as the prior gives rise to the posterior without distinguishing whether proximate or distant, coarse or subtle, all have the meaning of cause. Within this cause, the four meanings—cause, origin, arising, and condition—apply broadly, and all are the principle of origin, because the principles of suffering and origin apply universally to all dharmas. For the noble ones, there is no single path; within the tainted there are both: where the cognition of suffering is possessed there is no cognition of origin, and where the cognition of origin is possessed there is no cognition of suffering. Where the coarse and subtle faults are exhausted and destroyed, the graded unconditioned is phenomenal cessation. Directly upon these phenomena, the four meanings—cessation, pacification, excellence, and escape—apply universally and are called the principle of cessation. The distinct path-practices of the thirty-seven factors, such as morality, concentration, and wisdom, are the phenomenal path. Directly upon these phenomena, the four meanings—path, conformity, practice, and vehicle—apply universally and are called the principle of the path. According to the *Tattvasiddhi*, the causes and effects of cyclic birth and death, without questioning whether coarse or subtle, are all phenomenal suffering and phenomenal origin; untainted causes and effects are phenomenal cessation and the phenomenal path. Directly upon these phenomena, the emptiness of conditioning-functioning being unreal and having no self-nature is its principle. Conditioning-functioning being unreal is the principle of conventional truth; emptiness lacking self-nature is the principle of ultimate truth. In the Mahāyāna teaching, the two kinds of causes and effects—separate sections and change—are phenomenal suffering and origin. The exhaustion of these two, analytical cessation as the unconditioned, and their remedies, are phenomenal cessation and path. Directly within these phenomena, the equal real nature and the aspects of dependent origination are its principle. The equal real nature is the principle of ultimate truth; the aspects of dependent origination are the principle of conventional truth. The shallowness and depth of principle are fully as set forth in the initial section.