大乘法苑義林章 2.46.1

2.46.1

第三相攝問答門，於中有二：一諸教相攝、二問答分別。 諸教相攝者，如《涅槃經》第十三卷，迦葉菩薩白佛言：「昔佛一時在恒河岸尸首林中，爾時如來取其樹葉告諸比丘問其多少，乃至未所說法如林中葉等。 迦葉難言：『如來所了無量諸法，若入四諦即為已說，若不入者應有五諦。 』佛讚迦葉：『如是諸法悉已攝在四聖諦中。 』迦葉復言：『若在四諦，如來何故唱言不說？ 』佛言：『善男子！ 雖復入中，猶不名說。 何以故？ 善男子！ 知聖諦有二種智：一者中、二者上。 中者聲聞緣覺智，上者諸佛菩薩智。 善男子！ 知諸陰苦名為中智。 分別諸陰有無量相悉是諸苦，非二乘所知，是名上智。 我於彼經曾不說之。 處界及色受想行識此為苦諦，并集滅道皆說有中智及上智。 善男子！ 知世諦者是名中智，總相知故。 分別世諦有無量無邊，非一乘所知，是名上智，別相知故。 知一切行無常等，是第一義中智，總知三法印故。 知第一義無量無邊不可稱計，非二乘所知，是名上智。 』」古來解云：即恒沙萬德無量無邊。 此上經文因迦葉問二諦所由，世尊答中顯一一法皆有上中智，以明二諦別故。 諦者實也，凡夫不了，唯聖者證。 凡夫智緣而不能證，名為下智。 由對彼智，但說依中上二智立於二諦。 據實而說，法有勝劣、智有深淺，但立二諦。 今形凡位，智說中上，證實唯二。 若總相說，二乘形上下，即下上攝故。 如根上下智力，隨其所應，次經當顯。 文殊白言：「第一義中有世諦不？ 世諦之中有第一義不？ 如其有者，即是一諦。 如其無者，將非佛妄語耶？ 」「善男子！ 世諦者即第一義諦。 」此明二諦不相離義。 「世尊！ 若爾者，即無二諦。 」佛言：「善男子！ 有善方便，隨順眾生說有二諦。 善男子！ 若隨言說即有二種，一者世法、二者出世法。 善男子！ 如出世人之所知者，名第一義諦。 世人知者，名為世諦。 」此明依人智有淺深，顯二諦別。 「善男子！ 五陰和合稱言某甲，凡夫眾生隨其所稱，是名世諦。 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。 復次善男子！ 或有法有名有實，或復有法有名無實。 善男子！ 有名無實者，即是世諦。 有名有實者，是第一義諦。 善男子！ 如我、眾生、壽命、知見、養育、丈夫、受者、作者、熱時之炎、乾闥婆城、龜毛、兔角、旋火之輪、諸陰界入，是名世諦。 苦集滅道名第一義諦。 善男子！ 世法有五種：一者名世、二者句世、三者縛世、四者法世、五者執著世。 善男子！ 云何名世？ 男女、瓶衣、車乘、屋舍，如是等物是名名世。 云何句世？ 四句一偈，如是等偈名為句世。 云何縛世？ 捲合、繫結、束縛、合掌是名縛世。 云何法世？ 如鳴鐘集僧、嚴鼓試兵、吹貝知時，是名法世。 云何執著世？ 如望遠人有染衣者，生想執著言是沙門非婆羅門； 見有結繩橫佩身上，便生念言是婆羅門非沙門也，是名執著世。 善男子！ 如是名為五種世法。 善男子！ 若有眾生於如是等五種世法，心無顛倒如實而知，是名第一義諦。 復次善男子！ 若燒、若割、若死、若壞是名世諦。 無燒、無割、無死、無壞是名第一義諦。 復次善男子！ 有八苦相名為世諦。 無生、無老、無病、無死、無愛別離、無怨憎會、無求不得、無五盛陰，是名第一義諦。 復次善男子！ 譬如一人多有所能，若其走時即名走者，或收刈時復名刈者，若作飲食名作食者，若治林木即名工匠，鍛金銀時言金銀師。 如是一人有多名字，法亦如是，其實是一而有多名。 依因父母和合而生名世諦，十二因緣和合生者名第一義諦。 」古來釋云：五陰和合以來，後之七番當法辨相。 於中麁分有二：一大、二小。

The third gate is the gate of mutual subsumption and questions-and-answers, which has two parts: first, mutual subsumption among the various teachings; second, differentiation through questions and answers. Regarding mutual subsumption among the various teachings: in the thirteenth fascicle of the Nirvāṇa Sūtra, Bodhisattva Kāśyapa said to the Buddha: "Formerly, the Buddha was once on the bank of the Gaṅgā in the Śīsavā Grove. At that time, the Tathāgata picked up tree leaves and asked the monks how many they were, up to saying that the dharmas he had not yet spoken were like the leaves in the grove. Kāśyapa challenged him, saying: 'If the immeasurable dharmas understood by the Tathāgata enter into the four truths, then they have already been spoken; if they do not enter, there should be five truths.' The Buddha praised Kāśyapa: 'Such dharmas are all subsumed within the four noble truths.' Kāśyapa further said: 'If they are within the four truths, why did the Tathāgata proclaim that they have not been spoken?' The Buddha said: 'Good son! Although they enter into them, they are still not called spoken. Why is this? Good son! Knowing the noble truths involves two kinds of wisdom: the first is intermediate, and the second is superior. The intermediate is the wisdom of śrāvakas and pratyekabuddhas; the superior is the wisdom of the buddhas and bodhisattvas. Good son! Knowing that the aggregates are suffering is called intermediate wisdom. Discerning that the aggregates have immeasurable aspects that are all various sufferings, which is not what the two vehicles know, is called superior wisdom. In that sūtra I never spoke of this. The āyatanas, dhātus, and rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are the truth of suffering; and for origination, cessation, and the path as well, both intermediate wisdom and superior wisdom are spoken of. Good son! Knowing the worldly truth is called intermediate wisdom, because it knows the general aspect. Discerning that the worldly truth is immeasurable and boundless, which is not what the one vehicle knows, is called superior wisdom, because it knows the specific aspects. Knowing that all conditioned phenomena are impermanent, and so forth, is the intermediate wisdom of paramārtha, because it generally knows the three Dharma seals. Knowing that paramārtha is immeasurable, boundless, and incalculable, which is not what the two vehicles know, is called superior wisdom.'" The ancient masters interpreted this as referring to the immeasurable and boundless myriad virtues, [numerous as] the sands of the Gaṅgā. The above passage of the sūtra is occasioned by Kāśyapa's question on the reason for the two truths, and in his reply the World-Honoured One reveals that each and every dharma has superior and intermediate wisdom in order to clarify the distinction between the two truths. A truth is what is real; ordinary persons do not understand it, and only the noble ones realize it. Ordinary persons' wisdom cognizes it as an object yet cannot realize it, and thus is called inferior wisdom. Because of contrast with that wisdom, it is merely said that the two truths are established based on the two wisdoms, intermediate and superior. Speaking according to reality, dharmas have superior and inferior [aspects], and wisdom has shallow and deep [levels]; yet only two truths are established. Here, by contrast with the stage of ordinary persons, wisdom is spoken of as intermediate and superior, while the realization of reality is only twofold. If spoken of in terms of general aspects, the two vehicles are inferior when contrasted with the superior, and thus are subsumed under the inferior and superior. According to the superiority or inferiority of their faculties and the power of their wisdom, as appropriate, the following sūtra passage will make this clear. Mañjuśrī said: "Is there a worldly truth within the paramārtha? Is there a paramārtha within the worldly truth? If there is, then it is a single truth. If there is not, would that not make the Buddha's words false?" "Good son! The worldly truth is none other than the paramārtha-satya." This clarifies the meaning of the non-separation of the two truths. "World-Honoured One! If that is so, then there are not two truths." The Buddha said: "Good son! There are skillful means that, in accord with sentient beings, speak of the existence of two truths. Good son! If according to linguistic expression, then there are two kinds: the first is worldly dharmas, and the second is transworldly dharmas. Good son! That which is known by transworldly persons is called paramārtha-satya. That which is known by worldly persons is called worldly truth." This clarifies that, based on persons, wisdom has shallow and deep [levels], revealing the distinction between the two truths. "Good son! When the five aggregates combine, they are called 'so-and-so'; ordinary sentient beings follow that designation—this is called the worldly truth. Understanding that within the aggregates there is no name of 'so-and-so', and that apart from the aggregates there is also no name of 'so-and-so', transworldly persons are able to know them according to their nature and characteristics—this is called paramārtha-satya. Furthermore, good son! There may be a dharma that has a name and has reality, or there may be a dharma that has a name but lacks reality. Good son! That which has a name but lacks reality is the worldly truth. That which has a name and has reality is paramārtha-satya. Good son! Such as the self, sentient being, lifespan, knower and seer, nourished one, puruṣa, experiencer, agent, mirage in the heat, city of gandharvas, tortoise hair, hare horns, circle of a whirling firebrand, the aggregates, dhātus, and āyatanas—these are called the worldly truth. Suffering, origination, cessation, and the path are called paramārtha-satya. Good son! Worldly dharmas are of five kinds: the first is the world of names; the second is the world of phrases; the third is the world of binding; the fourth is the world of conventions; and the fifth is the world of attachment. Good son! What is the world of names? Men, women, pots, clothes, carts, and houses—such things as these are called the world of names. What is the world of phrases? A four-line verse—such verses as these are called the world of phrases. What is the world of binding? Rolling together, tying, binding, and joining palms—these are called the world of binding. What is the world of conventions? Striking the bell to gather the Saṅgha, beating the martial drum to inspect the troops, and blowing the conch to know the time—these are called the world of conventions. What is the world of attachment? Seeing from afar a person wearing dyed robes and generating the conceptual attachment, saying, 'This is a śramaṇa, not a brāhmaṇa'; seeing someone with a sacred cord tied across their body and generating the thought, saying, 'This is a brāhmaṇa, not a śramaṇa'—this is called the world of attachment. Good son! These are called the five kinds of worldly dharmas. Good son! If there are sentient beings who, with regard to these five kinds of worldly dharmas, have minds without error and know them as they truly are, this is called paramārtha-satya. Furthermore, good son! Burning, cutting, dying, and disintegrating are called the worldly truth. Non-burning, non-cutting, non-dying, and non-disintegrating are called paramārtha-satya. Furthermore, good son! The characteristics of the eight sufferings are called the worldly truth. No birth, no aging, no illness, no death, no separation from what is loved, no association with what is hated, no not-getting what is sought, and no five grasping aggregates—these are called paramārtha-satya. Furthermore, good son! Just as a single man has many capabilities: when he runs, he is called a runner; or when he harvests, he is called a harvester; when he prepares food, he is called a cook; when he works with wood, he is called a carpenter; and when he smiths gold and silver, he is called a goldsmith or silversmith. Just as this single man has many names, dharmas are also like this: in reality they are one, yet have many names. What is born based on the union of father and mother is called the worldly truth; what is born of the union of the twelve links of dependent origination is called paramārtha-satya." The ancient masters explained: from "the union of the five aggregates" onward, the subsequent seven rounds distinguish the characteristics of dharmas themselves. Broadly divided within them, there are two: first, the Mahāyāna; second, the Hīnayāna.