大乘法苑義林章 2.46.4

2.46.4

"' 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.