[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 7.98 # 翻譯名義集 7.98 翻譯名義集 7.98 - **Language:** Classical Chinese ### [7.98](https://indike.org/pramana/in.bauddha.taisho.2131.7.98) 一原宗者，《中觀論》云：「諸佛依二諦，為眾生說法，一以世俗諦，二第一義諦。」良以佛之說法，語不徒然，凡所立言，咸詮實理。故聞法者，悉有所證，以依二諦，為機說故。如《大論》云：「有二種眾生：一者知諸法假名，二者著名字。為著名字眾生故說無相，為知諸法假名眾生故說世諦。」是以世俗顯緣起之事，諸法歷然。故佛事門中，不捨一法。勸臣以忠，勸子以孝，勸國以治，勸家以和；弘善示天堂之樂，懲非顯地獄之苦。此依俗諦也。真諦彰本寂之理，一性泯然。所以實際理地，不受一塵。是非雙泯，能所俱亡。指萬象為真如，會三乘歸實際。此依真諦也。二釋名者，此二諦法，就能詮名。談真則逆俗，順俗則乖真。以真是實義，審實是真；俗是假義，審假是俗。故《涅槃》云：「出世人所知，名第一義諦；世人所知，名世諦。」《北山錄》云：「會極捐情之謂真，起微涉動之謂俗。真也者，性空也；俗也者，假有也。假有之有謂之似有，性空之空謂之真空。」此約事理對釋。昭明太子云：「真諦離有離無，俗諦即有即無。即有即無斯是假名，離有離無此為中道。」此約中邊判釋也。三辨義者，《宗鏡》「問曰：『一心二諦，理事非虛。證理性而成真，審事實而為俗，皆具極成之義，不壞二諦之門。大小二乘，同共建立，如何是極成之義？』答：『所成決定不可移易，隨真隨俗各有道理。《瑜伽論》云：「一有世間極成真實，二道理極成真實。世間極成真實者，謂一切世間，於彼彼事，隨順假立世俗慣習，悟入覺慧所見同性，謂地唯是地，非是火等，乃至苦唯是苦，非是樂等；樂唯是樂。非是苦樂。以要言之，此即如此，非不如此；是即如是，非不如是。決定勝解所行境事，一切世間，從其本際，展轉傳來，想自分別，共所成立，不由思惟籌量觀察然後方取，是名世間極成真實。道理極成真實者，依止現比及至教量，極善思惟擇決定智所行所知事，由證成道理所建立所施設義，是名道理極成真實。」』」四示體者，二諦之法，明所詮體。如昭明云：「世人所知生法為體，聖人所知不生為體，從人雖異其體不殊。」故荊溪云：「祇點一法，二諦宛然。俗則百界千如，真則同居一念。」又《起信》云：「摩訶衍者，總說有二種。云何為二？一者法，二者義。」此以一法而分二義，談實相不壞於假名，論差別不破於平等。昭明云：「真即有是空，俗指空為有。」《宗鏡》云：「俗諦不得不有，有常自空；真諦不得不空，空但徹有。」故《十疑論》注云：「說相而萬法森羅，實無所得；談性而一如寂滅，不礙隨緣。真是俗家之真，萬法自泯；俗是真家之俗，一性恒殊。以不壞假名故，則彼此生滅差別；以說諸法實相故，則彼此生滅自亡。祇於不一而明不二。」故《仁王》云：「於解常自一（智照融通法性常一），於諦常自二（聖人見真凡夫見俗）。了達此一二，真入聖義諦。」故古德云：「二諦並非雙，恒乖未曾各。二雙顯泯中，謂非真非俗。一雙孤雁掠地高飛，兩個鴛鴦池邊獨立。」又先德云：「真俗雙泯，二諦恒存。空有兩亡，一昧常現。」是知各執則失，互融則得。各執則失者，如云，有為雖偽，捨之則大業不成；無為雖空，住之則慧心不朗。互融則得者，如云，雖知諸佛國及以眾生空，而常修淨土教化諸眾生。故《十疑論》注云：「聖人得其意也，於隨緣處而談不變，於成事處而說體空。」故荊溪云：「應知萬法是真如，由不變故；真如是萬法，由隨緣故。」此等明文，皆論真俗之體一也。五釋相者，《妙玄》云：「取意存略，但點法性為真諦，無明十二因緣為俗諦，於義則足。但人心麁淺，不覺其深妙，更須開祐則論七種二諦。」《釋籤》解云：「然此七文散在諸經，無一處具出，唯《大經》十二列八二諦。章安作七二諦銷之，初一是總，餘七是別。經云。出世人心所見者。名第一義諦。世人心所見者。名為世諦。疏云。總冠諸諦。世情多種。束為世諦。聖智多知。束為第一義諦。即是諸教隨情智也。經云：『五陰和合，稱名某甲，是名世諦。解陰無陰，亦無名字，離陰亦無，是名第一義諦。』疏云：『名無名，即生滅二諦（《妙玄》云：「實有為俗，實有滅為真。」）』經云：『或有法有名有實，是名第一義諦。或有法有名無實，是名世諦。』疏云：『實不實即無生二諦（《妙玄》云：「幻有為俗，即幻有空為真。」）』經云：『如我人眾生壽命知見，乃至如龜毛兔角等，陰界入，是名世諦。苦集滅道，是名真諦。』疏云：『定不定二諦，即單俗複真（《妙玄》云：「幻有為俗，即幻有空不空共為真。」）』經云：『世法有五種，謂名世、句世、縛世、法世、執著世，是名世諦。於此五法，心無顛倒，名第一義諦。』疏云：『法不法亦是含中二諦也（《妙玄》云：「四者幻有為俗，幻有即空不空，一切法趣空不空為真。」）。』經云：『燒割死壞，是名世諦。無燒割死等，是名第一義諦。』疏云：『燒不燒，複俗單中也（《妙玄》云：「幻有、幻有即空，皆名為俗。不有不空為真。」）』經云：『有八種苦，是名世諦。無八種苦，故是第一義諦。』疏云：『苦不苦二諦，亦是複俗單中（《妙玄》云：「幻有、幻有即空皆名俗。不有不空，一切法趣不有不空為真。」）』經云：『譬如一人有多名字，依父母生，是名世諦。依十二因緣和合生者，名第一義諦。』疏云：『和合二諦真俗不二，複俗複中也（《妙玄》云：「幻有、幻有即空皆為俗。一切法趣有趣空趣不有不空為真。」又云：「若略說者，界內相即不相即，界外相即不相即，四種二諦也。別接通五也，圓按通六也，圓接別七也。天台遂明四正三接之教法。」）』」六境智者，《起信鈔》「問云：『境智為一為異？』答云：『智體無二，境亦無二。智無二者，只是一智，義用有殊。約知真處名為真智，約知俗處名為俗智。境無二者，謂色即是空為真境，空即是色為俗境。由是證真時必達俗，達俗時必證真，了俗無性即是真空，豈有前後耶？況無心外之境，何有境外之心？是即心境渾融為一法界。』」七勸誡者，《大經》云：「所言二諦，其實是一，方便說二。如醉未吐見日月轉，謂有轉日及不轉日。醒人但見不轉，不見於轉。謂一不一，言二非二。當以智解，勿以情執。」故佛告阿難：「自我往昔作多聞士，共文殊師利諍二諦義。死墮三塗，經無量劫，吞熱鐵丸。從地獄出，值迦葉佛為我解釋有無二諦。迦葉佛言：『一切諸法，皆無定性。汝言有無，是義不然。一切萬法，皆悉空寂。此二諦者，亦有亦無。汝但知文，不解其義。當知二諦，俗諦故有，真諦故無，體不思議，奚可偏執。』」學佛教者，當離情想。故《佛藏》云：「刀割害閻浮提人其罪尤少，以有所得心說實相法其過彌甚。」當知佛法不思議，唯教相難解。幸冀後賢，於佛聖教研精覃思，勿麁略焉。 > First, Tracing the Source: The Madhyamaka-śāstra says: "The Buddhas rely on the two truths to teach the Dharma to sentient beings: first, through conventional truth; second, through ultimate truth." Indeed, because the Buddha's preaching of the Dharma is never in vain, whenever he sets forth teachings, they all explain real principles. Thus, all those who hear the Dharma attain realization, for it is taught according to their faculties in reliance upon the two truths. As the Mahāprajñāpāramitā-śāstra states: "There are two kinds of sentient beings: the first understand that all dharmas are provisional designations; the second are attached to names and letters. For the sake of sentient beings attached to names and letters, he speaks of signlessness; for the sake of sentient beings who understand that all dharmas are provisional designations, he speaks of conventional truth." Therefore, conventionality reveals the facts of conditioned arising, in which all phenomena are distinct and apparent. Hence, within the realm of Buddha-work, not a single dharma is abandoned: he exhorts ministers with loyalty, exhorts sons with filial piety, exhorts states with good order, and exhorts families with harmony; promoting goodness, he shows the joy of the heavens; punishing wrongdoing, he reveals the suffering of the hells. This is relying on conventional truth. Ultimate truth makes evident the principle of fundamental quiescence, where the single nature is completely obliterated. Therefore, in the ground of true reality, not a single speck of dust is admitted. Right and wrong are both obliterated, subject and object both vanish. It points to the myriad phenomena as true suchness, and gathers the three vehicles to return to true reality. This is relying on ultimate truth. > > Second, Explaining the Names: These dharmas of the two truths take their names based on what expresses them. Speaking of the ultimate runs counter to the conventional, and according with the conventional goes against the ultimate. Because "truth" (zhen) means the real, what is examined and found real is the ultimate; because "convention" (su) means the provisional, what is examined and found provisional is the conventional. Thus the Mahāparinirvāṇa-sūtra says: "What is known by people of the supramundane world is called ultimate truth; what is known by worldly people is called conventional truth." The Beishan lu says: "Attaining the utmost and relinquishing sentiment is called ultimate; giving rise to the subtle and engaging in movement is called conventional. The ultimate is emptiness of nature; the conventional is provisional existence. The existence of provisional existence is termed semblance existence; the emptiness of the emptiness of nature is termed true emptiness." This explains them in mutual contrast through fact and principle. Crown Prince Zhaoming stated: "The ultimate truth is free from both existence and non-existence; the conventional truth is identical with existence and identical with non-existence. Being identical with existence and non-existence is provisional designation; being free from both existence and non-existence is the Middle Way." This determines and explains them in terms of the middle and the extremes. > > Third, Differentiating the Meanings: The Zongjing lu asks: "The single mind and two truths, principle and phenomena, are not unreal. Realizing the nature of principle constitutes the ultimate; examining facts and phenomena constitutes the conventional; both possess fully established meaning without destroying the portals of the two truths. Since both the Mahāyāna and the Hīnayāna jointly establish them, what is meant by 'fully established meaning'?" It answers: "What is established is definitive and unalterable; following the ultimate or following the conventional, each has its rationale. The Yogācārabhūmi-śāstra states: 'First, there is worldly fully established reality; second, there is rationally fully established reality. Worldly fully established reality refers to the identical nature seen by cognitive wisdom that has entered into understanding, according with the conventionally posited common usages of all the world regarding various matters—namely, that earth is solely earth and not fire or the like, up to suffering is solely suffering and not pleasure, and pleasure is solely pleasure and not suffering or pleasure. To state the essence, this is simply like this, not unlike this; it is simply so, not not-so. This is the objective domain of definitive, resolute determination, handed down from beginningless time in all the world, mutually established through ideation and differentiation, grasped without first having to reflect, deliberate, and observe: this is called worldly fully established reality. Rationally fully established reality refers to the matters known and traversed by definitive wisdom that, relying on direct perception, inference, and the valid cognition of sacred teaching, has most thoroughly reflected and selected—the meanings established and posited through proving reason: this is called rationally fully established reality.'" > > Fourth, Showing the Essence: The dharma of the two truths clarifies the essence that is expressed. As Prince Zhaoming said: "What worldly people know has the produced dharma as its essence; what sages know has the unproduced as its essence; though differing according to the person, their essence is not different." Therefore, Jingxi said: "Pointing to just a single dharma, the two truths are completely intact: conventionally, it is the hundred realms and thousand suchnesses; ultimately, they reside together in a single thought-moment." Furthermore, the Awakening of Faith says: "Mahāyāna, generally speaking, has two aspects. What are the two? The first is dharma, and the second is meaning." This divides two meanings from a single dharma: speaking of the real mark does not destroy provisional designations, and discussing distinctions does not violate equality. Prince Zhaoming said: "The ultimate means that existence is empty; the conventional points to emptiness as existence." The Zongjing lu says: "Conventional truth cannot avoid having existence, yet existence is ever inherently empty; ultimate truth cannot avoid being empty, yet emptiness directly penetrates existence." Therefore, the Commentary on the Treatise on the Ten Doubts states: "Speaking of marks, the myriad dharmas stand in array, yet in reality nothing is attained; discussing nature, the single suchness is quiescent, yet does not obstruct according with conditions. The ultimate is the ultimate of the house of convention, so the myriad dharmas naturally vanish; the conventional is the convention of the house of the ultimate, so the single nature is constantly distinct. Because provisional designations are not destroyed, differences of arising and ceasing between this and that exist; because the true mark of all dharmas is spoken, arising and ceasing between this and that naturally disappear. It is precisely within non-unity that non-duality is illuminated." Thus the Humane Kings Sūtra says: "In understanding, it is always naturally one (wisdom's illumination merges and penetrates; the dharmatā is always one); in the truths, it is always naturally two (the sage sees the ultimate; the ordinary person sees the conventional). Completely understanding this unity and duality, one truly enters the truth of the noble meaning." Hence the ancient worthy said: "The two truths are never merely a pair; always in tension, they have never been separate. The two dualities reveal and obliterate the middle, meaning neither ultimate nor conventional. A single pair of solitary wild geese brush the earth and fly high; two mandarin ducks stand alone beside the pond." Another former worthy said: "Ultimate and conventional are both obliterated, yet the two truths constantly persist; emptiness and existence both vanish, yet the single flavor is ever present." Thus we know that clinging to each leads to failure, while mutual interpenetration leads to attainment. Clinging to each leading to failure is as in the saying: although the conditioned is artificial, if one abandons it, the great enterprise cannot be accomplished; although the unconditioned is empty, if one abides in it, the mind of wisdom will not be radiant. Mutual interpenetration leading to attainment is as in the saying: although one knows that all Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land to teach and transform sentient beings. Therefore, the Commentary on the Treatise on the Ten Doubts states: "The sage grasps its meaning: in the very place of according with conditions he speaks of the unvarying, and in the very place of accomplishing matters he speaks of essential emptiness." Hence Jingxi said: "You should know that the myriad dharmas are true suchness, because of unvaryingness; true suchness is the myriad dharmas, because of according with conditions." Such clear texts all discuss that the essence of the ultimate and the conventional is one. > > Fifth, Explaining the Marks: The Miaoxuan states: "Grasping the essence while keeping it brief, merely designating dharmatā as ultimate truth and the twelve links of dependent origination born of ignorance as conventional truth is sufficient in meaning. But because human minds are coarse and shallow and do not perceive its deep wonder, it must be further elucidated, thus discussing seven kinds of two truths." The Shiqian explains: "However, the passages for these seven are scattered across various sūtras and nowhere appear complete in a single place; only chapter twelve of the Great Sūtra \[Mahāparinirvāṇa-sūtra\] lists eight two truths. Guanding of Zhang'an organized them into seven two truths to resolve them: the first is general, and the remaining seven are specific. The sūtra says: 'What is seen by the minds of supramundane persons is called ultimate truth; what is seen by the minds of worldly persons is called conventional truth.' The commentary says: 'This generally heads all the truths. Worldly sentiments are of many kinds, bundled together as conventional truth; noble wisdom possesses much knowledge, bundled together as ultimate truth. This is following sentiment and following wisdom across the teachings.' The sūtra says: 'The harmony of the five skandhas is called by a certain name; this is called conventional truth. Understanding that within the skandhas there are no skandhas, nor is there a name, and that apart from the skandhas there is also nothing—this is called ultimate truth.' The commentary says: 'Name and non-name: that is, the two truths of arising and ceasing (The Miaoxuan says: "Real existence is conventional; the cessation of real existence is ultimate").' The sūtra says: 'Some dharmas have names and have reality: this is called ultimate truth. Some dharmas have names but lack reality: this is called conventional truth.' The commentary says: 'Real and not real: that is, the two truths of non-arising (The Miaoxuan says: "Illusory existence is conventional; that illusory existence is empty is ultimate").' The sūtra says: 'Such as self, person, sentient being, life span, knower, and seer, up to tortoise hair and hare horns, the skandhas, dhātus, and āyatanas—these are called conventional truth. Suffering, origination, cessation, and the path are called ultimate truth.' The commentary says: 'Definite and non-definite two truths: that is, single conventional and dual ultimate (The Miaoxuan says: "Illusory existence is conventional; that illusory existence is empty and not empty together constitute the ultimate").' The sūtra says: 'Worldly dharmas are of five kinds: the world of names, the world of phrases, the world of bondage, the world of dharmas, and the world of clinging: these are called conventional truth. Toward these five dharmas, having a mind without inversion is called ultimate truth.' The commentary says: 'Dharma and non-dharma: this is also the two truths containing the middle (The Miaoxuan says: "The fourth: illusory existence is conventional; illusory existence is identical to empty and not empty, all dharmas tending toward empty and not empty is ultimate").' The sūtra says: 'Burning, cutting, death, and destruction: these are called conventional truth. The absence of burning, cutting, death, and so forth: this is called ultimate truth.' The commentary says: 'Burning and non-burning: dual conventional and single middle (The Miaoxuan says: "Illusory existence and illusory existence being identical to emptiness are both called conventional; neither existent nor empty is ultimate").' The sūtra says: 'There are eight kinds of suffering: these are called conventional truth. There are not eight kinds of suffering: therefore this is ultimate truth.' The commentary says: 'Suffering and non-suffering two truths: this also is dual conventional and single middle (The Miaoxuan says: "Illusory existence and illusory existence being identical to emptiness are both called conventional; neither existent nor empty, all dharmas tending toward neither existent nor empty, is ultimate").' The sūtra says: 'Just as one person has many names, being born relying on father and mother is called conventional truth; being born relying on the coming together of the twelve links of dependent origination is called ultimate truth.' The commentary says: 'The two truths of coming together, where ultimate and conventional are non-dual, are dual conventional and dual middle (The Miaoxuan says: "Illusory existence and illusory existence being identical to emptiness are both conventional; all dharmas tending toward existence, tending toward emptiness, and tending toward neither existent nor empty is ultimate." It also says: "Briefly speaking, within the realm \[of samsāra\] being identical and not identical, and outside the realm being identical and not identical, are the four kinds of two truths. The Distinct connecting to the Pervasive is five; the Perfect based on the Pervasive is six; the Perfect connecting to the Distinct is seven. Tiantai thus clarified the teaching methods of the four orthodox and three connecting").'" > > Sixth, Object and Wisdom: The Commentary on the Awakening of Faith asks: "Are object and wisdom one or different?" It answers: "The essence of wisdom is not two, and the object is also not two. That wisdom is not two means that it is only a single wisdom, with differences in meaning and function: regarding the point of knowing the ultimate, it is called ultimate wisdom; regarding the point of knowing the conventional, it is called conventional wisdom. That the object is not two means that form being identical to emptiness is the ultimate object, and emptiness being identical to form is the conventional object. Consequently, when one realizes the ultimate, one must penetrate the conventional; when one penetrates the conventional, one must realize the ultimate. Understanding that the conventional lacks self-nature is precisely true emptiness—how could there be before and after? What is more, with no object outside the mind, how could there be a mind outside the object? Thus mind and object melt together into a single dharmadhātu." > > Seventh, Exhortation and Admonition: The Great Sūtra states: "What are called the two truths are actually one; they are provisionally spoken of as two. Like a drunkard who has not yet vomited seeing the sun and moon spinning and thinking there is a spinning sun and an unspinning sun, whereas a sober person only sees the unspinning and does not see spinning. To call them one is not one; to speak of two is not two. One must understand through wisdom and not cling through sentiment." Therefore, the Buddha told Ānanda: "In the past, when I was a man of great learning, I disputed with Mañjuśrī over the meaning of the two truths. Upon death I fell into the three evil destinies, passing through immeasurable kalpas swallowing red-hot iron pellets. Emerging from hell, I encountered Kāśyapa Buddha, who explained the two truths of existence and non-existence to me. Kāśyapa Buddha said: 'All dharmas are without fixed nature. That you speak of existence and non-existence is not correct. All the myriad dharmas are entirely empty and quiescent. These two truths are both existent and non-existent. You only know the text and do not understand its meaning. You should know that regarding the two truths, by conventional truth they exist, and by ultimate truth they do not; their essence is inconceivable, so how could you cling one-sidedly?'" Those who study the Buddha's teachings should cast off sentiment and conceptualization. Hence the Buddhapiṭaka-sūtra says: "Cutting and harming the people of Jambudvīpa with knives incurs relatively little sin; preaching the teaching of the true mark with a mind of grasping incurs far greater fault." One should know that the Buddha-dharma is inconceivable; only the doctrinal characteristics are difficult to understand. It is fervently hoped that future worthies will deeply investigate and thoroughly contemplate the Buddha's holy teachings, and not treat them coarsely or superficially. > — English (machine translation) (machine translation) - [Previous: 7.97](https://indike.org/pramana/in.bauddha.taisho.2131.7.97) - [Next: 7.99](https://indike.org/pramana/in.bauddha.taisho.2131.7.99) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2131.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.7.98) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.7.98](https://indike.org/pramana/in.bauddha.taisho.2131.7.98) · Pramāṇa