大乘法苑義林章 2.46.3

2.46.3

有名有實名第一義，即論所說四種勝義，皆有名體故，即顯我有情等唯俗非真實最為卑劣，餘皆勝此可為勝義。 或唯三科對我眾生等有名有實名第一義，亦不違理，相可知故。 第三番中，如我眾生乃至諸陰、界、入是名世諦，四諦是第一義者，此以二類對四諦理俱名世俗，我乃至旋火之輪但有其名無體用法，更重說為世俗諦者，顯不唯形於三科法名為世俗，亦形四諦等名世俗故。 准餘世俗，皆可通形。 其陰、界、入等有名有體，前第二番以初有名無體用法，形陰、界、入，陰界入法名為真諦，即四真中初勝義攝。 顯此非唯是勝義故，復以三科形於四諦，事劣於理即為俗故。 即是論中第二世俗，四諦即是第二勝義。 第四番中，世法有五，名為世俗。 知世俗如此名真者，顯初世俗不唯我等，但有其名無體用法，其無實體有用之法亦初俗故。 《顯揚》等說房舍、軍林等亦初世俗故，以無實體，我等類同，最卑劣故。 無倒知此唯有蘊等都無真實名句等法，是第一義。 四勝義中皆無所說五世法故，或三科中實無此五。 此番狀似說之非次。 以蘊，界，入既說通真，恐此有用無體之法亦通真諦。 為顯不然，因釋彼疑，故今方說：五種世中，初二能詮、次二所詮、後一標相。 顯能所詮，若情若事皆有假立，非真實故，作差別說，更無異義。 第五番中若燒、割等名世諦等者，此之一對顯二無我名為世俗，外道異生執我常一，佛說為無，以五蘊等可燒割等。 無彼實我一常之相，故燒割等二無我也。 後番以此無我形於苦諦理等說為真諦，即第三真。 今以之對一實真如，真如不依可燒割等詮門顯故，即勝義勝義故。 二無我等依詮顯實名為世俗，第四勝義世俗所攝。 不爾，此言有何詮理？ 世尊不說無義言故。 一實真如即是第四勝義勝義。 第六番中，八苦相等名世等者，前以四諦對蘊等名真，今以之對二無我等無八苦相法即成世俗。 第三證得世俗所攝八苦，即是苦諦理故，偏舉一苦類餘三諦。 此番應在第五番說，前第五番應第六說，以言便故前後不定。 第七番中所說法喻，總明二諦體無差別，隨其人智，及於法中空有、事理、淺深、詮旨四重二諦，勝劣相形成真俗故。 世人但知父母所生名為世俗，出世之人知因緣生名第一義，此隨人智以分二諦。 父母所生假事麁淺名為世俗，因緣生者實法細深名為勝義，此隨於法以分二諦。 總明二諦差別法喻，更無別門。 審觀經意雖有七重，以義而推與論無別。 經為根本義，依法相以宣揚； 論是末宗，稟佛言而成理。 豈復自為𭿺楯？ 苟出胸襟而已哉。 故知經論所說無別，但由解者分別不同。 作此會經亦應允當。 何以得知？ 形無燒割等，即一實真如勝義勝義所攝。 《涅槃》又說「文殊師利菩薩摩訶薩白佛言：『世尊！ 所言實諦，其義云何？ 』佛言：『善男子！ 言實諦者名曰真法。 善男子！ 若法非真不名實諦。 善男子！ 實諦者無顛倒，無顛倒者乃名實諦。 善男子！ 實諦者無有虛妄，有虛妄者不名實諦。 善男子！ 實諦者名曰大乘，非大乘者不名實諦。 善男子！ 實諦者是佛所說、非魔所說，非佛說者不名實諦。 善男子！ 實諦者一道清淨無有二也。 善男子！ 有常、有樂、有我、有淨，是即名為實諦之義。 』」此意即說無燒割等真如為諦，唯是勝義，非俗諦攝，最殊勝故。 「文殊師利白佛言：『世尊！ 若以真實為實諦者，此真實法即是如來虛空佛性。 若如是者，如來虛空及與佛性無有差別。 』佛告文殊師利：『有苦有諦有實，有集有諦有實，有滅有諦有實，有道有諦有實。 善男子！ 如來非苦非諦是實，虛空非苦非諦是實，佛性非苦非諦是實。 文殊師利！ 所言苦者為無常相，是可斷相，是為實諦。 如來之性非苦非無常，非可斷相，是故為實。 虛空佛性亦復如是。

Those that have both name and reality are termed the ultimate truth, which corresponds to the four kinds of paramārtha spoken of in the treatises, because all have both name and substance. This shows that the 'self', 'sentient beings', and so forth are exclusively conventional and not real, being the most inferior; while all the rest surpass these and can serve as the ultimate truth. Alternatively, taking only the three categories (aggregates, realms, and entrances) as having both name and reality in contrast to the self, sentient beings, and so forth to be the ultimate truth also does not contradict principle, since their characteristics can be known. In the third iteration, where [it is said that] the self, sentient beings, and so forth, up to the aggregates, realms, and entrances, are the conventional truth, and the four truths are the ultimate truth: here both types, contrasted with the principle of the four truths, are together called conventional. The self and so on, up to a whirling firebrand, which have only names without substance or function, are reiterated as the conventional truth to show that they are not called conventional merely in comparison to the phenomena of the three categories, but are called conventional also in comparison to the four truths and so forth. By extension, other conventional [designations] may all be compared in like manner. The aggregates, realms, entrances, and so forth possess both name and substance. In the preceding second iteration, taking the former class which has names but lacks substance and function to contrast with the aggregates, realms, and entrances, the phenomena of the aggregates, realms, and entrances were termed the true truth, which is subsumed under the first paramārtha among the four truths. To demonstrate that this is not exclusively the ultimate truth, the three categories are again contrasted with the four truths: since facts are inferior to principle, they are conventional. This is precisely the second conventional [truth] in the treatises, and the four truths are precisely the second ultimate truth. In the fourth iteration, where the five kinds of worldly phenomena are called conventional, and knowing the conventional to be such is called true: this shows that the first conventional [truth] is not limited to the self and so forth—which have only a name without substance or function—for phenomena that lack substantial reality yet possess function are also of the first conventional [truth]. As the Xianyang and other treatises state that houses, armies, forests, and so on are also of the first conventional [truth], because lacking substantial reality, they belong to the same class as the self and are the most inferior. Knowing without inversion that there are only the aggregates and so forth, and that there are entirely no real phenomena such as names, phrases, and so forth, is the ultimate truth. Because none of the four kinds of ultimate truth contain the five worldly phenomena spoken of, or because within the three categories these five do not truly exist. This iteration might appear out of sequence. Since the aggregates, realms, and entrances have already been said to extend to the true, there might be a fear that these phenomena which have function but lack substance would also extend to the true truth. To show that this is not so and to resolve that doubt, it is only now explained that among the five kinds of the worldly: the first two are the expressing [factors], the next two are the expressed, and the last one is the designating mark. This shows that whether subjective concepts or objective facts, both expressing and expressed factors are nominally posited and not real; thus they are distinguished, with no other meaning. In the fifth iteration, where [phenomena] subject to burning, cutting, and so forth are called conventional truth, etc.: this pair reveals that the two kinds of selflessness are designated conventional. Heterodox non-Buddhists and ordinary beings cling to a self as permanent and single; the Buddha taught that it is nonexistent, because the five aggregates and so on can be burned, cut, and so forth. They lack the characteristic of being that real, single, permanent self; hence burning, cutting, and so on are the two kinds of selflessness. The subsequent iteration contrasts this selflessness with the principle of the truth of suffering and so forth, speaking of it as the true truth, which is the third true [truth]. Now contrasting it with the one true tathatā, because tathatā is not revealed relying on the expressive gate of things that can be burned, cut, and so on, it is the paramārtha of paramārtha. The two kinds of selflessness and so forth, which reveal reality by relying on expressions, are called conventional, being subsumed under the fourth conventional truth of the paramārtha level. Were it not so, what principle would these words express? For the World-Honoured One does not speak meaningless words. The one true tathatā is precisely the fourth paramārtha of paramārtha. In the sixth iteration, where the characteristics of the eight sufferings and so forth are called conventional, etc.: previously, the four truths contrasted with the aggregates and so forth were called true; now, contrasted with the phenomena that lack the characteristics of the eight sufferings, such as the two kinds of selflessness, they become conventional. The third [is] the realization of the conventional, subsuming the eight sufferings, which is precisely the principle of the truth of suffering; one suffering is singled out to stand for the other three truths. This iteration should properly be explained in the fifth iteration, and the previous fifth iteration should be the sixth; but for ease of phrasing their order is not fixed. In the seventh iteration, the dharmas and parables spoken collectively elucidate that the substance of the two truths has no differentiation; rather, in accordance with the wisdom of the person, as well as the fourfold two truths of emptiness and existence, fact and principle, shallow and deep, and expression and purport among phenomena, their mutual comparison of superior and inferior forms the true and the conventional. Worldly people only know that what is born of father and mother is called conventional; those who have transcended the world know that what is born of causes and conditions is called the ultimate truth: this distinguishes the two truths according to the wisdom of the person. That which is born of father and mother is a nominal, coarse, and shallow fact, termed conventional; that which is born of causes and conditions is a real, subtle, and profound phenomenon, termed ultimate: this distinguishes the two truths according to the phenomena. These collectively elucidate the differences in phenomena and parables of the two truths, with no separate category. Examining the meaning of the sūtra closely, although there are seven layers, deduced by their significance they are no different from the treatises. The sūtras are the root meaning, expounded in reliance on the characteristics of phenomena; the treatises are the branch lineages, receiving the Buddha’s words to establish principle. How could they contradict one another like spears and shields, as if fabricated merely out of personal fancy? Therefore we know that the teachings of the sūtras and treatises are without difference; it is only that commentators distinguish them differently. Reconciling the sūtras in this manner should also be appropriate. How is this known? In contrast to that which is without burning, cutting, and so forth, it is subsumed under the one true tathatā, the paramārtha of paramārtha. The Nirvāṇa [Sūtra] also states: 'Mañjuśrī Bodhisattva Mahāsattva addressed the Buddha, saying: "World-Honoured One! What is the meaning of the so-called real truth?" The Buddha said: "Good son! That which is called the real truth is named the true Dharma. Good son! If a dharma is not true, it is not named the real truth. Good son! The real truth is devoid of inversion; that which is devoid of inversion is then named the real truth. Good son! The real truth is devoid of falsity; that which has falsity is not named the real truth. Good son! The real truth is named the Great Vehicle; that which is not the Great Vehicle is not named the real truth. Good son! The real truth is spoken by the Buddha, not spoken by Māra; that which is not spoken by the Buddha is not named the real truth. Good son! The real truth is the pure Single Path, without duality. Good son! Having permanence, having bliss, having self, and having purity—this is precisely the meaning of the real truth."' This intention means that the tathatā devoid of burning, cutting, and so forth is the truth, which is exclusively ultimate and not subsumed under conventional truth, being the most supreme. 'Mañjuśrī addressed the Buddha, saying: "World-Honoured One! If reality is taken as the real truth, this real dharma is none other than the Tathāgata, space, and the Buddha-nature. If that is so, the Tathāgata, space, and the Buddha-nature are without difference." The Buddha told Mañjuśrī: "There is suffering, there is truth, there is reality; there is origination, there is truth, there is reality; there is cessation, there is truth, there is reality; there is the path, there is truth, there is reality. Good son! The Tathāgata is neither suffering nor truth, but is reality; space is neither suffering nor truth, but is reality; the Buddha-nature is neither suffering nor truth, but is reality. Mañjuśrī! What is called suffering has the characteristic of impermanence and the characteristic of being abandonable; this is the real truth. The nature of the Tathāgata is neither suffering nor impermanent, nor has it the characteristic of being abandonable; therefore it is reality. Space and the Buddha-nature are also like this."'