大乘義章 3.16

3.16

第九門中十諦分別。言十諦者，如《地經》說「始從世諦乃至第十菩薩地成如來知諦。」然彼四諦，統含法界恒沙佛法，隨義別論皇繁難計，且從一數十門觀之，此十一一皆通四諦。就彼四中，直知苦集滅道法相，名為世諦。知其空寂無人無法，名第一義。知其苦等有二無二一實之相，名為相諦。知其緣起法界門別，名差別諦。就彼別中隨說不同集成各異，名說成諦。迷彼四諦，苦果事起，名為事諦。迷之造集，能生後苦，說為生諦。解彼四諦，能滅染累，名盡無生諦。解達苦等，名入道諦。窮其體實緣起法門，便成大乘如實行德，行分因果，是故名為菩薩地成如來智諦。然此四諦，統攝淵廓，難以究窮，且隨詮況略示網緒。

In the ninth section, the ten truths are distinguished. The so-called ten truths are as taught in the Daśabhūmika Sūtra: 'Starting from the conventional truth up to the tenth, the truth of accomplishing the Tathāgata's knowledge on the bodhisattva grounds.' However, those four truths completely contain the dharmadhātu and the Buddha-dharmas numerous as the sands of the Ganges; discussing them distinctly according to meaning, they are vast and difficult to calculate. For now, observing them from the gates of counting from one to ten, these ten each comprehensively apply to the four truths. Among those four: Directly knowing the phenomenal characteristics of the dharmas of suffering, origination, cessation, and path is called the conventional truth. Knowing their emptiness and tranquility, without person and without dharma, is called the ultimate truth. Knowing their characteristics of suffering and so forth, whether dual or non-dual, as having the mark of one reality, is called the truth of characteristics. Knowing the categorical distinctions of their conditioned-arising dharmadhātu is called the truth of distinctions. In those distinctions, their being assembled and completed differently according to different explanations is called the truth of completion through explanation. Being deluded about those four truths, such that phenomenal suffering results arise, is called the truth of phenomena. Being deluded about them and creating origination that can generate future suffering is spoken of as the truth of arising. Understanding those four truths, being able to eradicate defilements and entanglements, is called the truth of exhaustion and non-arising. Comprehending suffering and so forth is called the truth of entering the path. Exhaustively realizing its ontological reality and the gate of conditioned arising, one then accomplishes the genuine virtues of practice in the Mahāyāna; practice is divided into cause and effect, and therefore it is called the truth of accomplishing the Tathāgata's knowledge on the bodhisattva grounds. However, these four truths are all-encompassing, deep, and broad, difficult to investigate exhaustively; we merely indicate an outline briefly according to explanations and analogies.