大乘法苑義林章 2.46.3

2.46.3

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."'