大乘義章 3.5

3.5

言隨法者，法之淺深，義別五重：一法相實、二虛假實、三空無實、四自體實亦名性實、五緣用實。法相實者，苦集滅道當相實爾，故稱為實。如彼苦諦，凡夫為樂，聖觀實苦，故名為實。乃至道諦，凡夫迷謬妄謂非道，聖慧觀之知實是道，故稱為實。是以經云「苦者實苦，不可令樂。集真是因，更無異因。苦若滅者，即是因滅。滅苦之道，實是真道。」如是等法，返對情妄，故說為實。言假實者，苦集滅道實是因緣虛假之法，故名為實。於中分別，乃有四種：一因和合假，攬別成總；二法和合假，苦無常等諸法相成；三妄相虛假，如虛空華，非有為有；四妄想虛假，苦集滅道妄想假集，如夢所見。此之四種，同名假實，良以執定非真實故，因緣虛假名為實也。據此返望前門所論，乃是諦相，非是諦實。言空實者，苦集滅道以理窮之，實是空寂，本無所有，故名為實。於中分別，乃有五種：一者陰上無人之空、二因和合中無性之空、三法和合中無性之空、四者妄相虛無之空、五者妄想虛無之空，此之五種同名空實。據斯返望，前門所說因緣假有，是其諦相，非是諦實。言體實者，苦集滅道窮其本性，實是真實如來藏性。是以經言「於聖諦處說如來藏。」又《涅槃》中宣說「苦實乃至道實，即是佛性常樂我淨。」諦實如此，故稱為實。於中分別，有其二種：一如實空、二如實不空。如實空中，有二種空：一無相空，謂非有相、非無相、非非有相、非非無相、非有無俱相，非一相、非異相、非非一相、非非異相、非一異俱相，非自相、非他相、非非自相、非非他相、非自他俱相，如是一切妄心分別皆不相應。二無性空，恒沙佛法同一體性互相緣集，無有一法別守自性，故名為空。如就諸法說之為有，諸法外，無別有一有性可得，還即說此有等諸法以之為無。是諸法外，無別有一無性可得，還即說此有無等法為非有非無。有無等外，無別有一非有非無自性可得。以此類知，一切諸法畢竟無性，故名為空。空義如是。言不空，如來藏中從本已來具二種相：一如實心，所謂真實阿梨耶識神智性之。以阿梨耶神智性故，與無明合便起妄智，遠離無明便為正智。二如實法，於彼自性清淨心中，備具一切恒沙佛法，如妄心中備具一切諸虛妄法。以真心中具諸法故，與妄想合，能熏妄心起種種行，遠離妄想便成法界廣大行德。此空不空，同是諦實，據斯返望前門之中，遣相明空乃是諦相，非諦實也。緣用實者，苦集等相究竟窮之，實是法界緣起集用，不染而染起苦集用，不淨而淨起滅道用。滅道有二：一隨妄集起，對治滅道。二捨妄顯真，真實滅道。諦實如此，故名為實。上來五種，隨分皆實，故稱為諦。

Regarding 'according to the dharmas', the depth of dharmas is conceptually distinguished into five levels: 1. The reality of the characteristics of dharmas; 2. The reality of provisional nominality; 3. The reality of emptiness; 4. The reality of the intrinsic essence, also called the reality of nature; 5. The reality of conditioned function. The reality of the characteristics of dharmas means that suffering, origination, cessation, and the path are truly so in their respective characteristics, and are therefore called real. Just as with the truth of suffering, ordinary beings take it as pleasure, but the noble observe it to be truly suffering, hence it is called real. Up to the truth of the path: ordinary beings are confused and erroneously deem it non-path, but noble prajñā observes it and knows it is truly the path, hence it is called real. Therefore the sūtra states: 'Suffering is truly suffering and cannot be made into pleasure. Origination is truly the cause and there is no other cause. If suffering is ceased, that is the cessation of the cause. The path to the cessation of suffering is truly the true path.' Dharmas such as these counter deluded feelings, and are therefore spoken of as real. Regarding the reality of provisionality, suffering, origination, cessation, and the path are truly causally conditioned, provisional dharmas, and are therefore named real. Distinguishing within this, there are four kinds: 1. The provisionality of causal combination, which gathers parts to form a whole; 2. The provisionality of dharmic combination, where various dharmas such as suffering and impermanence co-constitute [an entity]; 3. The provisionality of deluded characteristics, like flowers in the sky, taking non-existence as existence; 4. The provisionality of deluded conceptualization, where suffering, origination, cessation, and the path are provisionally accumulated by deluded conceptualization, like what is seen in a dream. These four kinds are collectively called the reality of provisionality; truly because clinging to permanence is not real, causal provisionality is named real. Looking back from this perspective to what was discussed in the preceding door, that was the characteristic of truth, not the reality of truth. Regarding the reality of emptiness, when suffering, origination, cessation, and the path are exhaustively examined through principle, they are truly empty and tranquil, fundamentally having nothing existent, and are therefore named real. Distinguishing within this, there are five kinds: 1. The emptiness of the absence of a person upon the aggregates; 2. The emptiness of the absence of intrinsic nature within causal combination; 3. The emptiness of the absence of intrinsic nature within dharmic combination; 4. The emptiness of the non-existence of deluded characteristics; 5. The emptiness of the non-existence of deluded conceptualization. These five kinds are collectively called the reality of emptiness. Looking back from this perspective, the causally conditioned provisional existence spoken of in the preceding door is its characteristic of truth, not the reality of truth. Regarding the reality of essence, when suffering, origination, cessation, and the path are exhaustively examined in their fundamental nature, they are truly the real nature of the tathāgatagarbha. Therefore the sūtra states: 'In the place of the noble truths, the tathāgatagarbha is spoken of.' Furthermore, the Nirvāṇa Sūtra proclaims: 'The reality of suffering up to the reality of the path is none other than the permanence, bliss, self, and purity of Buddha-nature.' The truth is real like this, hence it is called real. Distinguishing within this, there are two kinds: 1. Truly empty; 2. Truly non-empty. Within the truly empty, there are two kinds of emptiness: 1. Markless emptiness, meaning the mark of neither existence, nor non-existence, nor non-non-existence, nor non-non-non-existence, nor both existence and non-existence; neither the mark of unity, nor diversity, nor non-unity, nor non-diversity, nor both unity and diversity; neither the mark of self, nor other, nor non-self, nor non-other, nor both self and other; all such deluded mental discriminations are entirely non-concordant. 2. Natureless emptiness: the Buddha-dharmas as numerous as the sands of the Ganges share a single essence and are interdependently gathered, with no single dharma separately maintaining an intrinsic nature; hence it is called empty. Just as when dharmas are spoken of as existent, outside of all dharmas there is no separate nature of existence to be found, and these very existent dharmas are likewise spoken of as non-existent. Outside of these dharmas, there is no separate nature of non-existence to be found, and these very dharmas of existence and non-existence are spoken of as neither existent nor non-existent. Outside of existence and non-existence, there is no separate intrinsic nature of neither existence nor non-existence to be found. Inferring analogously from this, all dharmas are ultimately without intrinsic nature; hence it is called empty. Such is the meaning of emptiness. Regarding non-empty, the tathāgatagarbha from the beginning possesses two kinds of aspects: 1. The truly real mind, which is the nature of the spiritual cognition of the true ālayavijñāna. Because of the nature of the spiritual cognition of the ālaya, when combined with ignorance it gives rise to deluded cognition, and when far removed from ignorance it becomes correct cognition. 2. Truly real dharmas: within that intrinsically pure mind, all Buddha-dharmas as numerous as the sands of the Ganges are fully present, just as within the deluded mind all deluded dharmas are fully present. Because all dharmas are present in the true mind, when combined with deluded conceptualization, it can perfume the deluded mind to give rise to various practices; when far removed from deluded conceptualization, it then accomplishes the vast practice and virtues of the dharmadhātu. This emptiness and non-emptiness are equally the reality of truth. Looking back from this perspective, eliminating marks to clarify emptiness in the preceding door was merely the characteristic of truth, not the reality of truth. Regarding the reality of conditioned function, when the characteristics of suffering, origination, and so forth are ultimately exhausted, they are truly the accumulated functions of the dependent origination of the dharmadhātu: unsoiled yet soiled, giving rise to the function of suffering and origination; unpurified yet purified, giving rise to the function of cessation and the path. Cessation and the path are of two kinds: 1. Following deluded accumulation and arising, the remedial cessation and path. 2. Relinquishing delusion to reveal the true, the true cessation and path. The truth is real like this, hence it is named real. The preceding five kinds are all real according to their respective scopes, and are therefore called truths.