大乘法苑義林章 2.45

2.45

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.