大乘法苑義林章 2.46.4

2.46.4

』」此經文意：一實真如在纏名佛性，在果名如來。 法性空如，亦因空顯，故名虛空。 非安立故，非四諦攝。 此經即是廢詮談旨一真法界。 苦集滅道是四諦事，諦即四理，實為四如，由此真如非苦非諦但是實攝。 又如前所引，《瑜伽》、《顯揚》說有二諦。 但說俗有四，與此四同。 唯說真有一，即非安立。 唯第四真，前三不離俗後三故，所以不說。 又有差別名為安立，故說四俗。 無有差別名非安立，故唯一真。 《成唯識論》第九卷中四真具有，廣具顯故。 示勝於俗亦有差別。 《勝鬘》一諦，第四真收。 《仁王》二諦各自名攝。 《中邊論》、《顯揚》、《唯識》第八，說此二諦各有三種。 俗諦三者，一假世俗、二行世俗、三顯了世俗，如次應知即三自性。 真諦三者，一義勝義謂真如、二得勝義謂涅槃、三行勝義謂聖道。 此假世俗，第一俗攝，唯有假名都無體故。 此行世俗，第二第三世俗所攝，有為事故。 心上變似四諦相理，理不離事，故依他攝，第二第三世俗攝也。 顯了世俗，第四俗攝，依二空門所顯了故。 准義應入四勝義中，易可知也。 其義勝義，第四真攝，此得勝義，第三真攝，因證顯故，約得辨故。 此行勝義，第二真攝，無漏真智理稍勝故。 若隨其事，第一真攝，隨其所應入四世俗，易可知也。 若說四諦苦集滅道為得勝義，即第三俗、第二真攝，論自說故。 《瑜伽》第四十六云「何名諦施設建立？ 謂無量種。 或立一諦，謂不虛妄諦，第四真攝。 」或立二諦：一世俗諦、二勝義諦。 《仁王般若》波斯匿王白言：「世尊！ 世諦中有第一義諦不？ 若有者諦不應一，若無者智不應二。 」與《瑜伽》同。 隨名次第，二諦所攝。 或立三諦，一相諦、二語諦、三用諦，所詮能詮體用離合有差別故。 相諦通真俗，語用初三俗，唯非真中後二所攝。 或立四諦，一苦、二集、三滅、四道，如前已說。 雜染清淨二類各有，因果殊故。 或立五諦，一因諦、二果諦、三智諦、四境諦、五勝諦。 前四安立，後一非安立。 安立之中能有、所有心境異故。 初因果諦，第三俗諦、第二真攝。 境通真俗，智唯第二第三俗諦、第一第二真攝。 第五勝諦，第四俗諦、第三第四真諦所攝。 或初四種，集苦道滅如次配攝，後一真如。 或立六諦，一諦諦、二妄諦、三遍知諦、四應永斷諦、五應作證諦、六應修習諦。 勝義世俗二類有殊，染淨因果兩各異故。 諦諦通四真，義理皆勝故。 妄諦通四俗，義理皆劣故。 或諦諦是理，非初二俗，是後三真。 妄諦如幻，是初二俗、真第一攝。 後四如次即是四諦，第三俗諦、第二真攝。 或立七諦，一愛味諦、二過患諦、三出離諦、四法性諦、五勝解諦、六聖諦、七非聖諦。 集苦道滅次第初四，意解思惟聖凡所知種類異故。 初四諦者，第三俗諦、第二真攝。 意解思惟，第四俗諦、第三真攝，依詮行相二無我故。 四真四俗皆是聖諦，聖知有無事理別故。 凡於初俗堅著妄說以為實故，非二聖諦。 聖知為無，可初俗攝。 餘處或立七諦，愛味、過患、出離、應知、應斷、應證、應修，單重二觀觀於四諦。 第二觀中除道諦故，亦第三俗、第二真攝。 或立八諦，一行苦性諦、二壞苦性諦、三苦苦性諦、四流轉諦、五還滅諦、六雜染諦、七清淨諦、八正加行諦，依於三苦、生死、涅槃、有無漏品，聖因別故。 初四及第六，第二第三俗諦、第一第二真諦所攝。 第五及第七，第三俗諦、第二真諦所攝，淨因果故； 或第四俗、第三第四真諦所攝。 第八正加行諦，第三第四俗諦、第二第三真諦所收。 《勝鬘經》中亦說八諦，有作、無作各有四種，對劣勝機說淺深理，種類別故。 有作聲聞四諦，定屬第三俗諦、第二真攝。 無作四諦菩薩四諦，第三俗諦、第二真攝。 或第四俗第三真攝，依詮顯旨非安立故。

"' The meaning of this sūtra passage is: the one reality of tathatā, when within defilement, is called Buddha-nature; when in the fruition, it is called the Tathāgata. The emptiness-suchness of dharmatā is also revealed through emptiness; hence it is called space. Because it is non-established, it is not subsumed under the four truths. This sūtra is precisely [a teaching that] sets aside verbal explanations to speak of the essential purport, the one real dharmadhātu. Suffering, origination, cessation, and path are the facts of the four truths; truth refers to the four principles; in reality they are the four suchnesses. Therefore, this tathatā is neither suffering nor truth, but is only subsumed under reality. Furthermore, as cited earlier, the Yogācārabhūmi and the Xianyang [shengjiao lun] state that there are two truths. They only state that the conventional has four [levels], identical with these four. They only state that the ultimate is one—namely, the non-established. It is only the fourth ultimate; because the preceding three [ultimates] are not distinct from the latter three conventional [levels], they are not mentioned. Furthermore, having distinctions is called 'established,' hence they speak of four conventional [levels]. Being without distinctions is called 'non-established,' hence there is only one ultimate. In the ninth fascicle of the Cheng weishi lun, all four ultimates are fully present, because they are extensively and completely revealed. It shows that the ultimate, like the conventional, also has distinctions. The one truth of the Śrīmālā[devī-sūtra] is subsumed under the fourth ultimate. The two truths of the Benevolent Kings [Sūtra] are each subsumed under their respective designations. The Madhyāntavibhāga-śāstra, the Xianyang, and the eighth [fascicle] of the Weishi lun state that each of these two truths has three kinds. The three conventional truths are: first, nominal conventionality; second, operational conventionality; third, explicit conventionality; as should be known, they correspond in order to the three natures. The three ultimate truths are: first, the ultimate of meaning, namely tathatā; second, the ultimate of attainment, namely nirvāṇa; third, the ultimate of practice, namely the noble path. This nominal conventionality is subsumed under the first conventional [truth], because it has only nominal designations and entirely lacks substance. This operational conventionality is subsumed under the second and third conventional truths, because it consists of conditioned facts. What manifests on the mind resembling the phenomena and principles of the four truths—since principle is not separate from fact—is therefore subsumed under the other-dependent, and subsumed under the second and third conventional truths. Explicit conventionality is subsumed under the fourth conventional truth, because it is made explicit based on the two gates of emptiness. By analogy of meaning, it should enter into the four ultimate truths, as can be easily known. The ultimate of meaning is subsumed under the fourth ultimate. This ultimate of attainment is subsumed under the third ultimate, because it is revealed by verification and distinguished in terms of attainment. This ultimate of practice is subsumed under the second ultimate, because the principle of untainted true cognition is slightly superior. If considered according to its facts, it is subsumed under the first ultimate; entering into the four conventional [truths] as appropriate can be easily known. If one speaks of the four truths—suffering, origination, cessation, and path—as the ultimate of attainment, they are subsumed under the third conventional and the second ultimate, as the treatise itself states. The forty-sixth fascicle of the Yogācārabhūmi states: 'What is the provisional establishment of truths? It is of immeasurable kinds. Either one truth is established—namely, the non-deceptive truth, subsumed under the fourth ultimate.' Or two truths are established: first, the conventional truth; second, the ultimate truth. In the Benevolent Kings Prajñā[-sūtra], King Prasenajit addressed [the Buddha], saying: 'World-Honoured One! Is there an ultimate truth within the conventional truth, or not? If there is, truth should not be one; if there is not, cognition should not be two.' This is the same as the Yogācārabhūmi. In order of designation, they are subsumed under the two truths. Or three truths are established: first, the truth of marks; second, the truth of speech; third, the truth of function; because there are distinctions in the signified and the signifier, substance and function, separation and combination. The truth of marks applies to both the ultimate and conventional; speech and function belong to the first three conventional [truths], and are subsumed only under the latter two of the non-ultimate. Or four truths are established: first, suffering; second, origination; third, cessation; fourth, path; as has already been stated before. The two categories of defilement and purification each have [causes and effects], because cause and effect are distinct. Or five truths are established: first, the truth of cause; second, the truth of fruit; third, the truth of cognition; fourth, the truth of object; fifth, the truth of superiority. The first four are established; the last one is non-established. Within the established, the cognizing mind and the cognized object are distinct. The first truths of cause and fruit are subsumed under the third conventional truth and the second ultimate. Object applies to both ultimate and conventional; cognition is subsumed only under the second and third conventional truths, and the first and second ultimates. The fifth, the truth of superiority, is subsumed under the fourth conventional truth and the third and fourth ultimate truths. Or the first four correspond in order to origination, suffering, path, and cessation, while the latter one is tathatā. Or six truths are established: first, the truth of truth; second, the truth of delusion; third, the truth to be fully known; fourth, the truth to be forever abandoned; fifth, the truth to be realized; sixth, the truth to be cultivated. The two categories of the ultimate and conventional are distinct, because the causes and effects of defilement and purification are each different. The truth of truth applies to the four ultimates, because their meanings and principles are all superior. The truth of delusion applies to the four conventional truths, because their meanings and principles are all inferior. Or, the truth of truth is principle, which is not the first two conventional truths, but is the latter three ultimates. The truth of delusion is like an illusion, subsumed under the first two conventional truths and the first ultimate. The latter four are in order precisely the four truths, subsumed under the third conventional truth and the second ultimate. Or seven truths are established: first, the truth of gratification; second, the truth of danger; third, the truth of escape; fourth, the truth of dharmatā; fifth, the truth of resolve; sixth, the truth of the noble; seventh, the truth of the non-noble. Origination, suffering, path, and cessation are in order the first four, because the kinds of mental resolution and reflection, and what is known by noble ones and ordinary beings, are distinct. The first four truths are subsumed under the third conventional truth and the second ultimate. Mental resolution and reflection are subsumed under the fourth conventional truth and the third ultimate, because they are based on verbal expression and the mental aspects of the two kinds of selflessness. All four ultimates and four conventional [truths] are noble truths, because the noble ones know the distinction between existence and non-existence, facts and principles. Ordinary beings cling firmly to the first conventional truth and falsely proclaim it to be real; thus it is not the two noble truths. When noble ones know it to be non-existent, it can be subsumed under the first conventional truth. Elsewhere, seven truths are also established: gratification, danger, escape, to be known, to be abandoned, to be realized, and to be cultivated—single and double contemplations contemplating the four truths. In the second contemplation, since the truth of the path is excluded, it is also subsumed under the third conventional truth and the second ultimate. Or eight truths are established: first, the truth of the nature of the suffering of conditioned existence; second, the truth of the nature of the suffering of change; third, the truth of the nature of the suffering of suffering; fourth, the truth of saṃsāra; fifth, the truth of cessation; sixth, the truth of defilement; seventh, the truth of purification; eighth, the truth of correct preparation; because they are based on the three kinds of suffering, birth-and-death, nirvāṇa, tainted and untainted factors, and the distinction of noble causes. The first four and the sixth are subsumed under the second and third conventional truths and the first and second ultimate truths. The fifth and seventh are subsumed under the third conventional truth and the second ultimate truth, because they are pure causes and effects; or they are subsumed under the fourth conventional truth and the third and fourth ultimate truths. The eighth, the truth of correct preparation, is subsumed under the third and fourth conventional truths and the second and third ultimate truths. The Śrīmālā-sūtra also speaks of eight truths: conditioned and unconditioned, each having four kinds; because it teaches shallow and profound principles to inferior and superior capacities, and their types are distinct. The conditioned four truths of the śrāvakas definitely belong to the third conventional truth and are subsumed under the second ultimate. The unconditioned four truths, the four truths of the bodhisattvas, belong to the third conventional truth and are subsumed under the second ultimate. Or they are subsumed under the fourth conventional truth and the third ultimate, because they reveal the essential purport based on verbal expression and are non-established.