大乘法苑義林章 2.45

2.45

第二三乘淺深門者，於中有二：初辨三乘、後顯淺深。二乘自說雖不作二諦觀行入真，今說於彼亦證生空，加行觀時許觀真俗。《涅槃》云「世諦、第一義諦，皆有中智及上智。」故知世諦者名為中智，分別世俗無量無邊，非諸聲聞、緣覺所知，是名上智。此乃俗諦中智、上智。一切行無常、諸法無我、涅槃寂滅，是第一義，是名中智。知第一義無量無邊不可稱計，非諸聲聞、緣覺所知，是第一義，是名上智。此勝義中，以種別智為上，一切總智為中，如下廣說。同《仁王經》難世諦中有第一義諦不？若有，諦不應一；若，無智不應二。即顯人法皆有二諦，以人相望，異生為下、二乘為中、如來為上。由此人法各分二重，是故三乘皆有二諦。聲聞乘二諦者，第一世間世俗諦者，謂所安立瓶軍林等、我有情等。此中唯取所執實我、不取實法，設執實法不障果故，亦不取之。第二道理世俗諦者，謂所安立蘊、處、界等三科體事，聲聞多為三義觀故。第三證得世俗諦者，謂所安立四聖諦理，依此加行修證得故。第四勝義世俗諦者，謂所安立生空真如，依生空門證真如故。第一世間勝義諦者，謂所安立三科等法。第二道理勝義諦者，謂所安立四聖諦理。第三證得勝義諦者，謂所安立生空真如。第四勝義勝義諦者，謂非安立生空無我，廢詮談旨一真法界。此中安立非安立相，准前應知。故諸論中第二第三世俗諦等，多依聲聞境界而說。獨覺乘二諦者，此與聲聞所執所證體雖無異，根有上下、行有淺深，故成差別。第一世間世俗諦者，謂所安立瓶軍林等、我有情等。既與聲聞所執無別，亦唯取彼執實我等，非執法等，不障果故。第二道理世俗諦者，謂所安立十二有支流轉等法，獨覺多緣此為境故。第三證得世俗諦者，謂所安立十二有支雜染順逆觀察，及於淨品順逆因果等七十七智、四十四智等法，依此加行修證得故。第四勝義世俗諦者，謂所安立生空真如。第一世間勝義諦者，謂所安立流轉有支。第二道理勝義諦者，謂所安立十二有支雜染順逆，觀察淨品順逆等七十七智、四十四智等。第三證得勝義諦者，謂所安立生空真如。第四勝義勝義諦者，謂非安立生空無我，廢詮談旨一真法界。既與聲聞所悟證一，後二勝義不異聲聞。又復獨覺所悟所執雖同聲聞，而根不同、行緣亦異，又上兼下。聲聞行緣必獨覺法，故蘊等法四聖諦理亦獨覺境，下不兼上。十二有支流轉還滅七十七智等，除大利根，非餘聲聞境。菩薩乘二諦者，既與二乘根性不同、行緣有別，悟執亦異。第一世間世俗諦者，謂所安立瓶軍林等、我有情等，此中通取實執人法，障自果故。第二道理世俗諦者，謂所安立十六善巧。《辨中邊論》第二卷、《菩薩藏經》第十七說「一蘊、二界、三處、四緣起、五處非處、六根、七世、八諦、九乘、十者有為無為善巧。菩薩緣此十種為境，除我法執。」《瑜伽論》說六種善巧，謂即十中前之六種；或說七種，更加於諦。第三證得世俗諦者，謂所安立三性、三無性唯識妙理，緣此為境而證得故。第四勝義世俗諦者，謂所安立二空真如，菩薩雙證二空如故。第一世間勝義諦者，謂所安立十善巧等。第二道理勝義諦者，謂所安立三性等理。第三證得勝義諦者，謂二空如，依二空門而證得故。第四勝義勝義諦者，謂非安立二空無我一真法界。所悟所執既異二乘，所證所斷寬狹亦別。上必兼取下，二乘境行必菩薩境行，故十善巧攝蘊等法，諸論多說第二、三俗，三科、四諦以為體性。下不及上，菩薩境行非二乘所知故。法空如、三性、三無性非二乘境。二四諦中，初一俗諦假名安立；後三世俗，前三勝義有相安立，第四勝義廢詮談旨無差別相，唯非安立，自內證故。言淺深者，謂於人法淺深而推，依人依法皆通二四諦。依人淺深者，《涅槃經》言「出世人知者名第一義諦，世人知者名為世諦。世諦即第一義諦，有善方便隨順眾生說有二諦。」如五陰和合稱言某甲，凡夫眾生隨其所稱，是名世俗諦。解陰無有某甲名字，離陰亦無某甲名字，出世之人如其性相而能知之，名第一義諦。依法淺深者，《涅槃經》中自具解釋，下教攝中當廣顯示。如五蘊法，若所執蘊，隨其執情即第一俗。此五蘊事，即第二俗。五蘊之上因果等道理，即第三俗。觀此五蘊無二實我，依二無我所顯真理，即第四俗，以說依詮顯真如故。其五蘊事即第一真。因果等理即第二真。此五蘊上二我無時，依門顯實，即第三真。觀五蘊如，自內所證廢詮談旨一真法界，即第四真。前前為麁，後後細故。《成唯識論》第七卷云「若依世俗，說離於心別有心所，即第二俗，事差別故。若依勝義，心所與心非離非即，即第二真，因果道理非即離故。第三世俗准亦如是，今望真說。」又第七云「如前所說識差別相依理世俗，即第二俗，非真勝義。真勝義中心言絕故，即第四真。」又彼卷解八識自體非定一異，即第三俗。對心言絕，即第四真。虛妄識性是第一俗，真實識性即第四真。即以初俗對四真，第二俗對三真，第三俗對二真，第四俗對一真，理皆如是。由准是理一一推尋，從麁入細相對為言，通二四諦。

Regarding the second [gate], the gate of the shallow and deep among the three vehicles, within it there are two: first, distinguishing the three vehicles; second, revealing the shallow and deep.

Although the two vehicles themselves state that they do not contemplate the two truths to enter the real, it is taught here that they also realize the emptiness of the person (pudgala-śūnyatā), and that during the contemplation of the preparatory stage (prayoga) they are admitted to contemplate the real and conventional.

The *Nirvāṇa-sūtra* states: "Both the conventional truth and the truth of the highest meaning have intermediate cognition and superior cognition." Thus we know that [merely] knowing conventional truth is called intermediate cognition; distinguishing conventional [phenomena] as limitless and boundless, which is beyond the knowledge of śrāvakas and pratyekabuddhas, is called superior cognition. These are intermediate cognition and superior cognition within conventional truth. Knowing that all conditioned phenomena are impermanent, all phenomena are without self, and nirvāṇa is quiescence is the highest meaning, and this is called intermediate cognition; knowing that the highest meaning is limitless, boundless, and incalculable, which is beyond the knowledge of śrāvakas and pratyekabuddhas, is the highest meaning, and this is called superior cognition. Within this highest meaning, cognition of specific types is superior, while cognition of the overall whole is intermediate, as will be explained at length below. This agrees with the *Renwang jing*, which queries: "Is there the truth of the highest meaning within conventional truth? If there is, truth should not be one; if there is not, cognition should not be twofold." This shows that persons and phenomena both possess the two truths: viewed in terms of persons, ordinary beings are lower, the two vehicles are intermediate, and the Tathāgatas are superior. Because persons and phenomena are each divided into two levels in this way, all three vehicles possess the two truths.

As for the two truths of the śrāvakayāna: the first conventional truth, worldly conventional truth, refers to conceptually posited jars, armies, forests, and the like, as well as the self, sentient beings, and the like. Here it takes only the apprehended real self and does not take real dharmas; even if they apprehend real dharmas, this does not obstruct their fruit, so it is not taken. The second conventional truth, principle conventional truth, refers to the substantial entities and matters of the three categories—aggregates, sense-bases, and elements—which are conceptually posited, because śrāvakas mostly contemplate in terms of these three meanings. The third conventional truth, attainment conventional truth, refers to the principle of the four noble truths conceptually posited, because they cultivate and attain it through this preparatory practice. The fourth conventional truth, paramārtha-conventional truth, refers to the tathatā of personal emptiness (pudgala-śūnyatā-tathatā) conceptually posited, because they realize tathatā by relying on the gate of personal emptiness. The first truth of the highest meaning, worldly truth of the highest meaning, refers to the conceptually posited dharmas such as the three categories. The second truth of the highest meaning, principle truth of the highest meaning, refers to the conceptually posited principle of the four noble truths. The third truth of the highest meaning, attainment truth of the highest meaning, refers to the conceptually posited tathatā of personal emptiness. The fourth truth of the highest meaning, paramārtha truth of the highest meaning, refers to unposited non-self of personal emptiness, discarding exposition to speak of the purport, the one true dharmadhātu. The characteristics of posited and unposited here should be known according to what was said before. Therefore, in the various treatises, the second and third conventional truths and so forth are mostly explained relying on the cognitive domain of the śrāvaka.

As for the two truths of the pratyekabuddhayāna: although their apprehended [objects] and realized essence do not differ from those of the śrāvaka, their faculties have higher and lower [degrees] and their practice has shallow and deep, hence forming a difference. The first conventional truth, worldly conventional truth, refers to conceptually posited jars, armies, forests, and the like, as well as the self, sentient beings, and the like. Since it does not differ from what is apprehended by the śrāvaka, it likewise only takes their apprehension of a real self and the like, and not apprehension of dharmas and the like, because that does not obstruct their fruit. The second conventional truth, principle conventional truth, refers to conceptually posited dharmas such as the transmigration of the twelve limbs of existence, because pratyekabuddhas mostly take these as their object. The third conventional truth, attainment conventional truth, refers to the forward and reverse observation of defilement in the twelve limbs of existence, as well as the forward and reverse causes and fruits in the pure category, such as the seventy-seven cognitions, the forty-four cognitions, and so forth conceptually posited, because they cultivate and attain them through this preparatory practice. The fourth conventional truth, paramārtha-conventional truth, refers to the tathatā of personal emptiness conceptually posited. The first truth of the highest meaning, worldly truth of the highest meaning, refers to the transmigrating limbs of existence conceptually posited. The second truth of the highest meaning, principle truth of the highest meaning, refers to the conceptually posited forward and reverse observation of defilement in the twelve limbs of existence, the forward and reverse observation of the pure category, the seventy-seven cognitions, the forty-four cognitions, and so forth. The third truth of the highest meaning, attainment truth of the highest meaning, refers to the tathatā of personal emptiness conceptually posited. The fourth truth of the highest meaning, paramārtha truth of the highest meaning, refers to the unposited non-self of personal emptiness, discarding exposition to speak of the purport, the one true dharmadhātu. Since what they awaken to and realize is identical to that of the śrāvaka, the latter two truths of the highest meaning are not different from those of the śrāvaka. Furthermore, although what pratyekabuddhas awaken to and apprehend is identical to that of śrāvakas, their faculties are not the same, and the practice and objective conditions also differ; moreover, the higher encompasses the lower. The practice and objective conditions of the śrāvaka are necessarily dharmas of the pratyekabuddha; therefore, dharmas such as the aggregates and the principle of the four noble truths are also domains of the pratyekabuddha. But the lower does not encompass the higher: the transmigration and cessation of the twelve limbs of existence, the seventy-seven cognitions, and so on are not the domain of other śrāvakas, with the exception of those of sharpest faculty.

As for the two truths of the bodhisattvayāna: since their faculties and natures are not the same as those of the two vehicles, and their practice and objective conditions differ, what they awaken to and apprehend also differs. The first conventional truth, worldly conventional truth, refers to conceptually posited jars, armies, forests, and the like, as well as the self, sentient beings, and the like; here it broadly includes real apprehension of both persons and dharmas, because they obstruct one's own fruit. The second conventional truth, principle conventional truth, refers to the conceptually posited [ten] masteries. Fascicle 2 of the *Madhyāntavibhāga-bhāṣya* and chapter 17 of the *Bodhisattvapiṭaka-sūtra* state: '1. aggregates, 2. elements, 3. sense-bases, 4. conditioned co-arising, 5. possible and impossible, 6. faculties, 7. times, 8. truths, 9. vehicles, 10. conditioned and unconditioned masteries. Bodhisattvas take these ten as their object to eradicate the apprehensions of self and dharmas.' The *Yogācārabhūmi* explains six masteries, namely the first six of the ten; or it explains seven, adding the truths. The third conventional truth, attainment conventional truth, refers to the conceptually posited wonderful principle of consciousness-only (vijñapti-mātra) with the three natures and three non-natures, because it is attained by taking this as object. The fourth conventional truth, paramārtha-conventional truth, refers to the conceptually posited tathatā of twofold emptiness, because bodhisattvas realize the tathatā of twofold emptiness in both aspects. The first truth of the highest meaning, worldly truth of the highest meaning, refers to the conceptually posited ten masteries and so forth. The second truth of the highest meaning, principle truth of the highest meaning, refers to the conceptually posited principle of the three natures and so forth. The third truth of the highest meaning, attainment truth of the highest meaning, refers to the tathatā of twofold emptiness, because it is attained through the gate of twofold emptiness. The fourth truth of the highest meaning, paramārtha truth of the highest meaning, refers to the unposited non-self of twofold emptiness, the one true dharmadhātu. Since what is awakened to and apprehended differs from the two vehicles, the extent of what is realized and severed is also different. The higher necessarily encompasses the lower: the domain and practice of the two vehicles are necessarily the domain and practice of the bodhisattva, so the ten masteries subsume dharmas such as the aggregates; hence the various treatises mostly state that the second and third conventional truths take the three categories and four truths as their nature. The lower does not reach the higher, because the domain and practice of the bodhisattva are not known by the two vehicles; the tathatā of dharma-emptiness, the three natures, and the three non-natures are not the domain of the two vehicles. Within the two sets of four truths, the first conventional truth is posited by nominal designation (prajñapti); the latter three conventional [truths] and the first three [truths of the] highest meaning are posited with conceptual characteristics; the fourth truth of the highest meaning discards exposition to speak of the purport, has no differentiated characteristics, is solely unposited, and is inwardly realized by oneself.

Regarding 'shallow and deep': this refers to investigating according to the shallowness and depth in persons and dharmas; relying on persons and relying on dharmas both pervade the two sets of four truths. Regarding the shallowness and depth according to persons, the *Nirvāṇa-sūtra* states: 'What world-transcending persons know is called the truth of the highest meaning; what worldly persons know is called conventional truth. Conventional truth is just the truth of the highest meaning; with skillful means, adapting to sentient beings, it is spoken of as having two truths.' For example, when the five aggregates assemble, one says 'so-and-so'; ordinary sentient beings follow what is so designated: this is called conventional truth. Understanding that the aggregates lack the name 'so-and-so', and that apart from the aggregates there is also no name 'so-and-so', world-transcending persons are able to know them in accordance with their nature and characteristics: this is called the truth of the highest meaning. Regarding the shallowness and depth according to dharmas, the *Nirvāṇa-sūtra* itself explains this in detail, as will be broadly shown below in [the section on] subsumption of teachings. For example, regarding the dharmas of the five aggregates: the apprehended aggregates, according to their apprehending feelings, are the first conventional [truth]. These concrete matters of the five aggregates are the second conventional [truth]. The principles of causes and fruits and so forth upon the five aggregates are the third conventional [truth]. Contemplating that these five aggregates lack two real selves, the true principle revealed by relying on the two kinds of non-self is the fourth conventional [truth], because it is taught that tathatā is revealed by relying on exposition. The concrete matters of the five aggregates are the first real [truth]. The principles of causes and fruits and so forth are the second real [truth]. When the two selves do not exist upon these five aggregates, revealing reality by relying on the gate is the third real [truth]. Contemplating the tathatā of the five aggregates, the one true dharmadhātu which is inwardly realized by oneself and discards exposition to speak of the purport is the fourth real [truth]. The earlier are coarse, and the later are fine. Fascicle 7 of the *Cheng weishi lun* states: 'If one relies on the conventional, stating that there are mental factors separate from the mind is the second conventional [truth], because of the differentiation of matters. If one relies on the highest meaning, mental factors and mind being neither separate nor identical is the second real [truth], because the principle of cause and fruit is neither identical nor separate. The third conventional [truth] is also understood by analogy with this; here it is spoken of in contrast to the real.' Furthermore, fascicle 7 states: 'The differentiated characteristics of consciousness as explained previously rely on principle-conventional, which is the second conventional [truth], not the true highest meaning; because in the true highest meaning mind and speech are cut off, it is the fourth real [truth].' Furthermore, that fascicle explains that the self-nature of the eight consciousnesses is not definitively identical or different, which is the third conventional [truth]; in contrast to mind and speech being cut off, it is the fourth real [truth]. The illusory nature of consciousness is the first conventional [truth]; the real nature of consciousness is the fourth real [truth]. Thus, pairing the first conventional [truth] with the four real [truths], the second conventional [truth] with three real [truths], the third conventional [truth] with two real [truths], and the fourth conventional [truth] with one real [truth]—all principles are like this. By inferring and investigating according to these principles, speaking comparatively from coarse to fine, they pervade the two sets of four truths.