大乘法苑義林章 2.44

2.44

初門有二：一顯名、二辨體。名中有二：初列、後釋。列中復二：初總、後別。列總名者，《勝鬘經》中唯立一諦，究竟真實不可壞故。《仁王經》中總說二諦，人法各有勝劣異故。《涅槃經》中二諦各有真俗二諦，一一皆有中上智故。《顯揚》、《中邊》二諦各三，假行顯等有差別故。《瑜伽》、《唯識》二各有四，下當廣辨。此總名中，一世俗諦，亦名隱顯諦；二勝義諦，舊名第一義諦，亦名真諦。列別名者，今明二諦有無體異、事理義殊、淺深不同、詮旨各別，故於二諦各有四重。亦名名事二諦、事理二諦、淺深二諦、詮旨二諦。世俗諦四名者，一世間世俗諦，亦名有名無實諦；二道理世俗諦，亦名隨事差別諦；三證得世俗諦，亦名方便安立諦；四勝義世俗諦，亦名假名非安立諦。《顯揚論》說「四種俗諦皆是安立。前三可知。云何第四亦名安立？勝義諦性自內所證，為欲隨順引生彼智，依俗安立名勝義俗。」初之三種相可擬宜，第四勝義假名施設。勝義諦四名者，一世間勝義諦，亦名體用顯現諦；二道理勝義諦，亦名因果差別諦；三證得勝義諦，亦名依門顯實諦；四勝義勝義諦，亦名廢詮談旨諦。前之三種名安立勝義，第四一種非安立勝義。後釋名者，初釋總名、後釋別名。釋總名者，護法釋云「世謂隱覆，可毀壞義。俗謂顯現，隨世流義。此諦理應名隱顯諦，隱覆空理有相顯現。如結手巾為兔等物，隱本手巾兔相顯現，此亦如是。」今隨古名名世俗諦，梵云三佛栗底，故以義釋名隱顯諦。又復性墮起盡名之為世，體相顯現目之為俗。世即是俗，名為世俗，持業釋也。或世之俗，義亦無違。諦者實義，有如實有、無如實無，有無不虛名之為諦。世俗即諦，持業釋也。世俗之諦，依士釋也。勝謂殊勝，義有二種：一境界名義、二道理名義。第四勝義，諸論多說勝即是義，持業釋名。或四勝義皆勝之義，依士釋也。論說依他、圓成二性，隨其所應根本、後得二智境故。所以諸教多以真如體勝，持業得名，實通依士。其無漏真智隨在何諦，亦以勝為義，真如為境故，通有財釋。第四勝義多分依於道理名義，廢詮談旨非境界故。前三勝義，境界名義。諦者實義，事如實事、理如實理，理事不謬名之為諦。勝義即諦，勝義之諦。二釋如前，雖無教說，二種亦得名為聖諦。如四聖諦，聖者能知有無事理皆不虛謬，目之為諦。次釋別名。世間世俗者，隱覆真理，當世情有，墮虛偽中，名曰世間。凡流皆謂有，依情、名假說，名為世俗。道理世俗者，隨彼彼義，立蘊等法，名為道理。事相顯現，差別易知，名為世俗。證得世俗者，施設染淨因果差別，令其趣入，名為證得。有相可知，名為世俗。勝義世俗者，妙出眾法聖者所知，名為勝義。假相安立，非體離言，名曰世俗。此中世間即世俗諦，乃至勝義即世俗諦，皆持業釋。世間勝義者，事相麁顯猶可破壞，名曰世間。亦聖所知過第一俗，名為勝義。道理勝義者，知斷、證、修因果差別，名為道理。無漏智境過前二俗，名為勝義。證得勝義者，聖智依詮空門顯理，名為證得。凡愚不測，過前三俗，名為勝義。勝義勝義者，體妙離言，逈超眾法，名為勝義。聖智內證，過前四俗，復名勝義。此中世間即勝義諦，乃至勝義即勝義諦，皆持業釋。或勝義之諦，依士無失。次出諦體。第一世俗體者，《顯揚論》說「謂所安立瓶、軍、林等，我、有情等，或無實體、或體實無，但有情、名都無體性。然通有用、無用二法，瓶等有用、我等用無。」《涅槃》第十三云「有名無實，如我、眾生，乃至旋火之輪及名句等五種世法，是名世諦。眾生等無用，火輪等體無。」第二世俗體者，《瑜伽論》說「謂所安立蘊、處、界等。」《涅槃》亦言「諸陰界入，名為世諦。」即有無為諸法體事，有別體用，異於初俗。第三世俗體者，《顯揚論》說「謂所安立預流果等，及所依處。」即諸聖果、四諦理等。《涅槃》亦言「有八苦相名為世諦。」第四世俗體者，《瑜伽論》說「即所安立勝義諦性。」《涅槃》說言「若燒、若割、若死、若壞名為世諦。由可燒割等，無有常一我法等相。」即二無我名世俗也。第一俗體假名安立，後三俗體有相安立。第一勝義體者，《成唯識》說「謂蘊、處等事。」《涅槃》亦言「有名有實名第一義，蘊、處、界等亦是勝義。」第二勝義體者，《成唯識》說「謂四諦等因果體事。」《涅槃》亦言「苦集滅道名第一義諦。」第三勝義體者，《成唯識》說「依詮門顯二空真如。」《涅槃》亦言「無八苦相名第一義。」總觀諸法為二無我，故無苦等名勝義也。第四勝義體者，《瑜伽論》說「謂非安立一真法界。」《涅槃》亦言「實體者即是如來虛空佛性。」又言「無燒割等名第一義，不依無我而顯真故。」前三勝義有相故安立，第四勝義無相非安立。初之一俗心外境無，依情立名，名為世俗。第二俗諦心所變事，後之二俗心所變理。施設差別即前三真；其第四真唯內智證，非心變理，隨其所應即是三性。上來第一顯名辨體。

The first gate has two [parts]: first, clarifying the names; second, determining the essences. Within the names there are two: first, listing them; next, explaining them. Within listing them there are again two: first, general; next, specific. As for listing the general names: in the Śrīmālā-sūtra only one truth is established, because what is ultimate and real cannot be destroyed. In the Benevolent King Sūtra two truths are stated generally, because persons and phenomena each have distinct superior and inferior [aspects]. In the Nirvāṇa-sūtra, each of the two truths has both an ultimate and a conventional truth, because each possesses middle and superior cognition. In the Xianyang and Madhyāntavibhāga each of the two truths has three [levels], because nominal, active, and manifested [truths] have differences. In the Yogācāra[-bhūmi] and Vijñaptimātratā[-siddhi], each has four, which will be extensively distinguished below. Among these general names: the first is the conventional truth (saṃvṛti-satya), also called the truth of concealment and manifestation; the second is the ultimate truth (paramārtha-satya), formerly called the supreme truth, also called the real truth. As for listing the specific names: now clarifying that the two truths differ in essence between existence and non-existence, differ in meaning between phenomena and principle, are not the same in shallowness and depth, and are distinct in expression and purport, therefore regarding the two truths there are four levels each. They are also called: the two truths of name and fact, the two truths of phenomena and principle, the two truths of shallowness and depth, and the two truths of expression and purport. The four names of the conventional truth are: first, worldly conventional truth, also called the truth of having name but lacking reality; second, rational conventional truth, also called the truth of distinct individual phenomena; third, realized conventional truth, also called the truth of established expedient means; fourth, ultimate conventional truth, also called the truth of nominal non-establishment. The Xianyang lun says: 'The four kinds of conventional truth are all established. The first three are self-evident. Why is the fourth also called established? The nature of the ultimate truth is internally realized by oneself; in order to adapt to it and induce that cognition, it is established in reliance on the conventional and named ultimate conventionality.' The characteristics of the first three can be deliberated upon; the fourth, the ultimate, is nominally designated. The four names of the ultimate truth are: first, worldly ultimate truth, also called the truth of manifested essence and function; second, rational ultimate truth, also called the truth of distinct cause and effect; third, realized ultimate truth, also called the truth of revealing reality through access-doors; fourth, ultimate ultimate truth, also called the truth of discarding expression to discuss the purport. The former three are called established ultimate [truth]; the fourth alone is non-established ultimate [truth]. Next, explaining the names: first, explaining the general names; next, explaining the specific names. In explaining the general names, Dharmapāla explains: '"Worldly" (saṃ-) means concealing, in the sense of being destructible. "Conventional" (-vṛti) means manifested, in the sense of conforming to worldly currents. Reasonably, this truth should be named the truth of concealment and manifestation: concealing the principle of emptiness, characteristics of existence are manifested. Just as knotting a cloth into a rabbit or the like conceals the original cloth while the appearance of a rabbit manifests, this is also like that.' Now following the ancient terminology, it is called conventional truth; in Sanskrit, saṃvṛti, so according to its meaning it is explained as the truth of concealment and manifestation. Furthermore, its nature lapsing into arising and ceasing is termed 'worldly'; its essential characteristic being manifested is designated 'conventional'. The worldly is itself the conventional, termed 'worldly-conventional' (saṃvṛti), which is a karmadhāraya compound. Or it is the conventional of the world, and this meaning also does not conflict. 'Truth' (satya) means real: existent as it truly exists, non-existent as it truly is non-existent; being unerring in existence and non-existence is termed 'truth'. The conventional is itself truth: a karmadhāraya compound. The truth of the conventional: a tatpuruṣa compound. 'Paramārtha' (ultimate): parama means supreme; artha (object/meaning) has two kinds: first, objective realm as artha; second, principle as artha. As for the fourth ultimate, various treatises mostly state that the supreme is itself the artha, naming it as a karmadhāraya compound. Or, all four ultimates are the artha of the supreme, a tatpuruṣa compound. Treatises say that the other-dependent and consummate natures are, according to how they correspond, the objects of the two cognitions—fundamental and subsequent. Therefore, various teachings mostly take the essence of tathatā to be supreme, deriving the name as a karmadhāraya compound, though in reality it also admits of tatpuruṣa. Its undefiled true cognition, whichever truth it pertains to, also takes supreme as its meaning, and because it takes tathatā as its object, it also admits of a bahuvrīhi compound. The fourth ultimate is mostly named artha in reliance upon principle, because discarding expression to discuss the purport is not an objective realm. In the former three ultimates, artha is named from the objective realm. 'Truth' (satya) means real: phenomena as they truly are phenomena, principle as it truly is principle; that phenomena and principle are not mistaken is termed 'truth'. The ultimate is itself truth; the truth of the ultimate. The two explanations are as before; although there is no scriptural statement, both kinds may also be named 'noble truths'. Like the four noble truths, nobles can know that existence and non-existence, phenomena and principle, are all unerring, and designate them 'truth'. Next, explaining the specific names. Worldly conventionality: concealing the true principle, existing according to the worldly mind, and falling into the false and deceptive, it is named 'worldly'. Common people all declare it exists; provisionally stated in reliance on feelings and names, it is named 'conventional'. Rational conventionality: in accordance with those various meanings, establishing phenomena such as aggregates, it is named 'rational'. Phenomenal characteristics manifest, their distinctions easily known, so it is named 'conventional'. Realized conventionality: designating the differences between defiled and pure causes and effects to cause beings to enter into them, it is named 'realized'. Having characteristics that can be known, it is named 'conventional'. Ultimate conventionality: wondrously surpassing all phenomena, known by nobles, it is named 'ultimate'. Established through nominal characteristics, not in its essence transcendent of words, it is named 'conventional'. Here, worldly is conventional truth, up to ultimate is conventional truth—all are karmadhāraya compounds. Worldly ultimate: phenomenal characteristics being coarse and evident, still destructible, it is named 'worldly'. Also being known by nobles and surpassing the first conventional, it is named 'ultimate'. Rational ultimate: knowing the differences between causes and effects of abandonment, realization, and cultivation, it is named 'rational'. Being the sphere of undefiled cognition and surpassing the former two conventionals, it is named 'ultimate'. Realized ultimate: noble cognition, relying on expression, reveals the principle through the gate of emptiness; this is named 'realized'. Incomprehensible to ordinary fools, surpassing the former three conventionals, it is named 'ultimate'. Ultimate ultimate: its essence being wondrous and transcendent of words, soaring far beyond all phenomena, it is named 'ultimate'. Internally realized by noble cognition, surpassing the former four conventionals, it is again named 'ultimate'. Here, worldly is ultimate truth, up to ultimate is ultimate truth—all are karmadhāraya compounds. Or, taking them as tatpuruṣa—the truth of the ultimate—is without fault. Next, presenting the essences of the truths. As for the essence of the first conventional: the Xianyang lun says, 'It refers to established pots, armies, forests, and so forth, self, sentient beings, and so forth, either lacking real essence or whose essence is really non-existent, being mere names for sentient beings completely devoid of essential nature. However, it applies to both useful and useless phenomena: pots and the like have use, self and the like have no use.' The Nirvāṇa [Sūtra], fascicle thirteen, says: 'Having name but lacking reality, such as self, sentient beings, up to a whirl of fire and five kinds of worldly phenomena such as names and phrases, these are called worldly truth. Sentient beings and the like have no use; the fire-wheel and the like have no real essence.' As for the essence of the second conventional: the Yogācārabhūmi says, 'It refers to established aggregates, sense bases, elements, and so forth.' The Nirvāṇa [Sūtra] also says: 'The various aggregates, elements, and sense bases are called worldly truth.' These are the phenomenal essences of conditioned and unconditioned phenomena, possessing distinct essence and function, different from the first conventional. As for the essence of the third conventional: the Xianyang lun says, 'It refers to established stream-enterer fruits and so forth, and their supporting bases.' That is, the noble fruits, the principle of the four truths, and so forth. The Nirvāṇa [Sūtra] also says: 'Possessing the characteristics of the eight sufferings is called worldly truth.' As for the essence of the fourth conventional: the Yogācārabhūmi says, 'It is the established nature of the ultimate truth.' The Nirvāṇa [Sūtra] says: 'Burning, cutting, dying, or destruction is called worldly truth. Because it can be burned and cut, it lacks characteristics of a permanent, unitary self, phenomena, and so forth.' That is, the two kinds of selflessness are called conventional. The essence of the first conventional is established nominally; the essences of the latter three conventionals are established with characteristics. As for the essence of the first ultimate: the Cheng weishi [lun] says, 'It refers to the facts of aggregates, sense bases, and so forth.' The Nirvāṇa [Sūtra] also says: 'Having name and having reality is called the ultimate; aggregates, sense bases, elements, and so forth are also the ultimate.' As for the essence of the second ultimate: the Cheng weishi [lun] says, 'It refers to the phenomenal essences of cause and effect such as the four truths.' The Nirvāṇa [Sūtra] also says: 'Suffering, origination, cessation, and path are called the ultimate truth.' As for the essence of the third ultimate: the Cheng weishi [lun] says, 'Relying on the gate of expression to reveal the tathatā of the two emptynesses.' The Nirvāṇa [Sūtra] also says: 'Lacking the characteristics of the eight sufferings is called the ultimate.' Universally contemplating all phenomena as the two kinds of selflessness, so being without suffering and the like is called ultimate. As for the essence of the fourth ultimate: the Yogācārabhūmi says, 'It refers to the unestablished single true dharmadhātu.' The Nirvāṇa [Sūtra] also says: 'The real essence is just the Tathāgata's space-like Buddha-nature.' It also says: 'Lacking burning, cutting, and the like is called the ultimate, because it does not rely on selflessness to reveal the real.' Because the former three ultimates have characteristics, they are established; the fourth ultimate is without characteristics and is non-established. The first conventional truth has no object outside the mind; relying on mental conception it establishes names, and is termed conventional. The second conventional truth consists of phenomena transformed by the mind; the latter two conventional truths are principles transformed by the mind. The established distinctions are just the former three reals; the fourth real is only realized by internal cognition and is not a principle transformed by the mind; according to how they correspond, they are just the three natures. The above is the first [part], clarifying the names and determining the essences.