大乘義章 8.63

8.63

第四門中隨義分別。於中有六：一假實分別、二三世分別、三三界分別、四離合分別、五就因分別、六就報分別。初假實者，眼等五根，外道宣說是定性有。毘曇法中，破彼定性，宣說眼等從因緣生。雖說從緣，而體是實，非處非假。成實法中，一向是假，以攬諸大集成根故。第六意入，《毘曇》是實，成實法中亦實亦假，一念生後名之為實，三相成念目之為假。色等五塵，毘曇法中，一向是實。成實法中，亦實亦假，五塵之法止現一念，不通相續，名之為實。又復不攬餘塵餘大假以集成，故名為實。所言假者，釋有兩義：一因和合，攬細成麁，隣空之色以之為細，多集可見目之為麁。二法和合，苦無常等同體虛集，故名為假。大乘法中，亦實亦假。實義同前。假有五種：一因和合、二法和合，此二同前。三妄想虛假，色等諸法誑想假有，如虛空華。四妄想虛假，色等皆從妄心假集，如夢所見。五者真實緣集之假，謂依真識緣集色等。故經中說「三界虛妄，皆一心作。」論自釋言「皆心作者，謂真心作。」具斯五義，故名假矣。次辨法入。《毘曇》唯實。成實法中，隨相以論，有實有假。過未五塵三無為等，是其實法；自餘一切，我人眾生、舍宅軍眾、叢林草木、四大等法，悉是假名。據理以論，一切諸法悉是假名，四假攝故。大乘亦爾（此一門竟）。

In the fourth gate, distinction is made according to meaning. Herein there are six: first, distinction between conventional and real; second, distinction regarding the three periods of time; third, distinction regarding the three realms; fourth, distinction between separation and contact; fifth, distinction in terms of causes; sixth, distinction in terms of retribution. First, regarding the conventional and the real: the five sense faculties such as the eye are asserted by non-Buddhists to have a fixed nature. In the Abhidharma teaching, that fixed nature is refuted, and it is taught that the eye and the rest arise from causes and conditions. Although said to arise from conditions, their substance is real; they are neither [mere] locations nor conventional. In the Tattvasiddhi teaching, they are uniformly conventional, because the faculties are assembled by taking the great elements together. Regarding the sixth, the mind āyatana: in the Abhidharma it is real; in the Tattvasiddhi teaching it is both real and conventional: arising in a single thought-moment to generate subsequent [moments] is termed real, while [the three characteristics] constituting a thought-moment are designated conventional. Regarding the five sense objects such as form: in the Abhidharma teaching, they are uniformly real. In the Tattvasiddhi teaching, they are both real and conventional: the phenomena of the five objects merely present in a single thought-moment and do not extend through continuation, which is termed real; furthermore, they are not conventionally assembled by taking other objects or other great elements together, hence termed real. As for what is called conventional, the explanation has two meanings: first, causal combination, where gross forms are assembled from subtle ones—matter bordering on empty space being taken as subtle, and when many accumulate so as to become visible, designated gross; second, phenomenal combination, where suffering, impermanence, and the like are empty aggregations of the same substance, hence termed conventional. In the Mahāyāna teaching, they are both real and conventional. The meaning of 'real' is the same as before. 'Conventional' has five kinds: first, causal combination; second, phenomenal combination—these two are the same as before; third, the illusory conventionality of false discrimination, where dharmas such as form conventionally exist through deceptive thoughts, like flowers in empty space; fourth, the illusory conventionality of false discrimination, where form and the like are all conventionally assembled from the deluded mind, like what is seen in a dream; fifth, the conventionality of assembling based on genuine conditions, meaning that form and the like are conditionally assembled relying on the true consciousness. Therefore, a sūtra says: 'The three realms are illusory; all are made by the one mind.' The commentary itself explains: 'What is meant by "all are made by the mind" refers to being made by the true mind.' Possessing these five meanings, they are therefore termed conventional. Next, determining the dharma āyatana: the Abhidharma holds it to be solely real. In the Tattvasiddhi teaching, discussed in accordance with characteristics, it has both real and conventional: the five objects of past and future, the three unconditioned dharmas, and the like are its real dharmas; all the rest—the self, person, sentient beings, houses, armies, thickets, grass, trees, the four great elements, and such dharmas—are entirely conventional designations. Discussed in accordance with principle, all dharmas are entirely conventional designations, because they are subsumed under the four conventionals. The Mahāyāna is also like this. (This concludes the first gate.)