---
title: "大乘法苑義林章 · 3 相攝問答門"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dopr003ml104dl355ghq"
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第三相攝問答門。於中有二。一諸教相攝。二問答分別。諸教相攝者。如涅槃經第十三卷。迦葉菩薩白佛言。昔佛一時在恒河岸尸首林中。爾時如來取其樹葉告諸比丘問其多少。乃至未所說法如林中葉等。迦葉難言。如來所了無量諸法。若入四諦即為已說。若不入者應有五諦。佛讚迦葉。如是諸法悉已攝在四聖諦中。迦葉復言。若在四諦。如來何故唱言不說。佛言。善男子雖復入中。猶不名說。何以故。善男子知聖諦有二種智。一者中。二者上。中者聲聞緣覺智。上者諸佛菩薩智。善男子知諸陰苦名為中智。分別諸陰有無量相悉是諸苦。非二乘所知。是名上智。我於彼經曾不說之。處界及色受想行識此為苦諦。并集滅道皆說有中智及上智。善男子知世諦者。是名中智。總相知故。分別世諦有無量無邊非一乘所知。是名上智。別相知故。知一切行無常等。是第一義中智。總知三法印故。知第一義無量無邊不可稱計。非二乘所知。是名上智。古來解云即恒沙萬德無量無邊。此上經文因迦葉問二諦所由。世尊答中顯一一法皆有上中智。以明二諦別故。諦者實也。凡夫不了。唯聖者證。凡夫智緣而不能證名為下智。由對彼智但說依中上二智立於二諦。據實而說。法有勝劣。智有深淺。但立二諦。今形凡位智說中上。證實唯二。若總相說。二乘形上下。即下上攝故。如根上下智力。隨其所應。次經當顯。文殊白言。第一義中有世諦不。世諦之中有第一義不。如其有者。即是一諦。如其無者。將非佛妄語耶。善男子。世諦者即第一義諦。此明二諦不相離義。世尊。若爾者即無二諦。佛言。善男子。有善方便隨順眾生說有二諦。善男子。若隨言說即有二種。一者世法。二者出世法。善男子。如出世人之所知者。名第一義諦。世人知者名為世諦。此明依人智有淺深顯二諦別。善男子。五陰和合稱言某甲。凡夫眾生隨其所稱是名世諦。解陰無有某甲名字。離陰亦無某甲名字。出世之人如其性相而能知之。名第一義諦。復次善男子。或有法有名有實。或復有法有名無實。善男子。有名無實者。即是世諦。有名有實者。是第一義諦。善男子。如我．眾生．壽命．知見．養育．丈夫．受者．作者．熱時之炎．乾闥婆城．龜毛．兔角．旋火之輪．諸陰界入。是名世諦。苦集滅道名第一義諦。善男子。世法有五種。一者名世。二者句世。三者縛世。四者法世。五者執著世。善男子。云何名世。男女．瓶衣．車乘．屋舍。如是等物是名名世。云何句世。四句一偈。如是等偈名為句世。云何縛世。捲合．繫結．束縛．合掌是名縛世。云何法世。如鳴鐘集僧。嚴鼓試兵。吹貝知時。是名法世。云何執著世。如望遠人有染衣者。生想執著言是沙門非婆羅門。見有結繩橫佩身上。便生念言是婆羅門非沙門也。是名執著世。善男子如是名為五種世法。善男子。若有眾生。於如是等五種世法。心無顛倒。如實而知。是名第一義諦。復次善男子。若燒．若割．若死．若壞是名世諦。無燒．無割．無死．無壞是名第一義諦。復次善男子。有八苦相名為世諦。無生．無老．無病．無死．無愛別離。無怨憎會。無求不得。無五盛陰。是名第一義諦。復次善男子。譬如一人多有所能。若其走時即名走者。或收刈時復名刈者。若作飲食名作食者。若治林木即名工匠。鍛金銀時言金銀師。如是一人有多名字。法亦如是。其實是一。而有多名。依因父母和合而生名世諦。十二因緣和合生者名第一義諦。古來釋云。五陰和合以來後之七番當法辨相。於中麁分有二。一大。二小。細分有四。一立性宗。即小乘中淺說諸法各有體性。薩婆多等也。二破性宗。即小乘中深說諸法假有無性。成實論等也。三破相宗。即大乘中淺破諸法因緣之相。宣說諸法畢竟空寂。中．百等論也。四顯實宗。即大乘中深說妄情所取諸法畢竟非有真實法界常住不壞。涅槃等也。於此四中皆有二諦。上七番中。初三是其立性宗中所辨二諦。次二是其破性宗中所辨二諦。次一破相宗中所辨二諦。後一顯實宗中所辨二諦。今此文中。以深攝淺故備論之。就初宗中依婆沙等。具說有七番。不能繁引。一情理分別。妄情所取我眾生等。以為世諦。無我之理為第一義。二假實分別。瓶衣．車乘．舍宅．軍林。如是一切假名之有名為世諦。陰．界．入等實法之有為第一義。故雜心云。若法分別時。捨名即說等。分別無所捨。是說第一義。三理事分別。陰．界．入等事名為世諦。其十六行法相道理為第一義。四縛解分別。苦集是世。滅道第一。五劣勝分別。苦集及道理中非上。同名世諦。滅諦精勝。說為第一。六空有分別。於彼四諦十六行中。除空無我皆名世諦。空與無我理中精妙。說為第一。七行教分別。教名世諦。行名第一。故雜心云。經律阿毘曇是名俗正法。三十七覺品是名第一義。今此但彰初之三門。餘略不辨。第一先就情理分二。五陰和合稱言某甲。凡隨所稱計有我人。是名世諦。聖人解陰無有某甲離陰亦無。名第一義。第二約就假實分二。先分二法。有名有實是其實法。陰．界．入等依名求法有體可得故言有實。有名無實是其假法。瓶衣．車乘．舍宅．軍眾。如是一切假施設其名。推求無體故曰無實。下就諦辨假為世諦。實為第一。第三約就理事分二。事為世諦。理為第一。事有假實。如我眾生乃至兔角旋火輪等。是其假事．諸陰．界．入是其實事。此等一切同名世諦。苦集滅道法相道理為第一義。次下就其破性宗中以辨二諦。於中兩門。前門就其假法空有以辨二諦。後門就其實法空有以辨二諦。就前門中先明世諦。世法有五。後於是五法心無顛倒名第一者。知其性空不亦實性名無顛倒。就後門中若燒割等名世諦者。五陰諸法同名世諦。無燒割等名第一者。諸法性空名第一義。次下就其破相宗中以辨二諦。八苦之相以為世諦。無八苦相為第一義。問曰此宗所辨二諦與前何別。古來釋云。前說因緣假有以為世諦。此宗宣說妄相之有以為世諦。前宗宣說無性之空為第一義。此宗宣說無相之空為第一義。有斯別耳。次就第四顯實宗中以辨二諦。事相緣起以為世諦。法性緣起名第一義。先喻．後合。喻相云何。譬如一人隨用分多。若其走時名為走者。收刈之時名收刈者。如是所說父母生邊名為世諦。因緣生邊名為第一。古來解云。因緣所生凡有六重。一事因緣所生。如毘曇說。二法因緣所生。唯苦無常生滅法數。三假因緣所生。如成實說。四妄相因緣所生。猶如幻化。五是妄想因緣所生。如夢所見。六是真實因緣所生。所謂佛性十二因緣如水起波。前五緣生竝是世諦。今據第六故名第一。上解雖精。今解小別。此中二諦。唯明顯實宗中二諦。不說小乘及破相二諦。顯實自有破於相故。諸小乘計二十部殊。佛豈懸為大唐所有。說二小宗所有二諦。由此應言。後七番中初番舉事。釋前依人以立二諦。經言凡夫隨其所稱名為世諦。出世之人如其性相。而能知之名第一義。故知但是重顯前義。令知二諦依人相待亦建立之。以下六番依法勝劣相對建立。雖不分明差別分別。義推即是此中四重。前第二番有名無實是世俗者。即此初俗。顯揚等說如我有情等。正與此同。有名有實名第一義。即論所說四種勝義。皆有名體故。即顯我有情等唯俗非真實最為卑劣。餘皆勝此可為勝義。或唯三科對我眾生等。有名有實名第一義。亦不違理。相可知故。第三番中如我眾生乃至諸陰．界．入是名世諦。四諦是第一義者。此以二類對四諦理俱名世俗。我乃至旋火之輪但有其名無體用。法更重說為世俗諦者。顯不唯形於三科法名為世俗。亦形四諦等名世俗故。准餘世俗皆可通形。其陰．界．入等有名有體。前第二番。以初有名無體用法。形陰．界．入。陰界入法名為真諦。即四真中初勝義攝。顯此非唯是勝義故。復以三科形於四諦。事劣於理即為俗故。即是論中第二世俗。四諦即是第二勝義。第四番中世法有五。名為世俗。知世俗如此名真者。顯初世俗不唯我等但有其名無體用法。其無實體有用之法亦初俗故。顯揚等說房舍．軍林等亦初世俗故。以無實體我等類同最卑劣故。無倒知此唯有蘊等都無真實名句等法。是第一義。四勝義中皆無所說五世法故。或三科中實無此五。此番狀似說之非次。以蘊．界．入既說通真。恐此有用無體之法亦通真諦。為顯不然因釋彼疑。故今方說。五種世中。初二能詮。次二所詮。後一標相。顯能所詮若情若事皆有假立非真實故。作差別說。更無異義。第五番中若燒．割等名世諦等者。此之一對顯二無我名為世俗。外道異生執我常一。佛說為無。以五蘊等可燒割等。無彼實我一常之相故。燒割等二無我也。後番以此無我形於苦諦理等說為真諦。即第三真。今以之對一實真如。真如不依可燒割等詮門顯故。即勝義勝義故。二無我等依詮顯實名為世俗。第四勝義世俗所攝。不爾此言有何詮理。世尊不說無義言故。一實真如即是第四勝義勝義。第六番中八苦相等名世等者。前以四諦對蘊等名真。今以之對二無我等無八苦相法。即成世俗。第三證得世俗所攝八苦。即是苦諦理故。偏舉一苦類餘三諦。此番應在第五番說。前第五番應第六說。以言便故前後不定。第七番中所說法喻。總明二諦體無差別。隨其人智及於法中。空有．事理．淺深詮旨四重二諦。勝劣相形成真俗故。世人但知父母所生名為世俗。出世之人知因緣生名第一義。此隨人智以分二諦。父母所生假事麁淺名為世俗。因緣生者實法細深名為勝義。此隨於法以分二諦。總明二諦差別法喻。更無別門。審觀經意。雖有七重。以義而推與論無別。經為根本義依法相以宣揚。論是末宗稟佛言而成理。豈復自為𭿺楯。苟出胸襟而已哉。故知經論所說無別。但由解者分別不同。作此會經亦應允當。何以得知形無燒割等。即一實真如勝義勝義所攝。涅槃又說。文殊師利菩薩摩訶薩白佛言。世尊所言實諦其義云何。佛言。善男子。言實諦者名曰真法。善男子。若法非真不名實諦。善男子。實諦者無顛倒。無顛倒者乃名實諦。善男子。實諦者無有虛妄。有虛妄者不名實諦。善男子。實諦者名曰大乘。非大乘者不名實諦。善男子。實諦者是佛所說非魔所說。非佛說者不名實諦。善男子。實諦者一道清淨無有二也。善男子。有常．有樂．有我．有淨。是即名為實諦之義。此意即說無燒割等真如為諦。唯是勝義非俗諦攝。最殊勝故。文殊師利白佛言。世尊。若以真實為實諦者。此真實法即是如來虛空佛性。若如是者如來虛空及與佛性無有差別。佛告文殊師利。有苦有諦有實．有集有諦有實有滅有諦有實．有道有諦有實。善男子。如來非苦非諦是實。虛空非苦非諦是實。佛性非苦非諦是實。文殊師利所言苦者為無常相。是可斷相是為實諦。如來之性非苦非無常非可斷相。是故為實。虛空佛性亦復如是。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。或說九諦。一無常諦。二苦諦。三空諦。四無我諦。五有愛諦。六無有愛諦。七彼斷方便諦。八有餘依涅槃諦。九無餘依涅槃諦。依苦四境後有常斷二種愛集一道二滅而分成故。此是四諦即第三俗第二真攝。或說十諦。一逼切苦諦。二財位匱乏苦諦。三界不平等苦諦。四所愛變壞苦諦。五麁重苦諦。六業諦。七煩惱諦。八聽聞正法如理作意諦。九正見諦。十正見果諦。初五有漏果。次二異熟因。次二出世道。後一無為滅。苦諦五中初一攝四苦。謂生老死怨憎會苦。第二即是求不得苦。第三是病苦。第四是愛別離苦。第五是略攝一切五取蘊苦。八苦二集兩道一滅有差別故。第三俗諦第二真攝。此中且略配諦相攝。巨細義門皆應別說。頌曰。不虛．真．相．苦。因諦．及愛．行。無常與逼切。增十諦各初。

> \*\*Chapter Three: The Question and Answer Section on the Integration of Teachings\*\* This section has two parts: 1. The Integration of Various Teachings. 2. A Question and Answer Analysis. \*\*1. The Integration of Various Teachings\*\* As stated in the thirteenth volume of the \*Nirvana Sutra\*, the Bodhisattva Kasyapa addressed the Buddha, saying: "World-Honored One, once the Tathagata was on the bank of the Ganges River in the Forest of Corpses. At that time, the Tathagata picked up some leaves and asked the monks, 'How many are there?' and so on, concluding that the teachings he had not yet expounded were as numerous as the leaves in the forest." Kasyapa then raised a difficulty: "The Tathagata understands countless teachings. If they are included within the Four Noble Truths, then they have already been taught. If they are not included, then there should be Five Noble Truths." The Buddha praised Kasyapa: "So it is. All teachings are already encompassed within the Four Holy Truths." Kasyapa asked further: "If they are within the Four Truths, why did the Tathagata declare he had not taught them?" The Buddha replied: "Good son, although they are included, they are still not considered 'taught'. Why? Good son, there are two kinds of wisdom regarding the Holy Truths: intermediate and superior. The intermediate is the wisdom of the Sravakas and Pratyekabuddhas. The superior is the wisdom of the Buddhas and Bodhisattvas. Good son, knowing that the aggregates are suffering is called intermediate wisdom. Discerning that the aggregates have innumerable characteristics, all of which are suffering—this is not known by the Two Vehicles. This is called superior wisdom. I have not taught this in that sutra. The spheres, elements, and the aggregates of form, feeling, perception, mental formations, and consciousness—these constitute the Truth of Suffering. Similarly, the Truths of Origin, Cessation, and the Path are all said to have intermediate and superior wisdom." "Good son, knowing the worldly truth is called intermediate wisdom, because it is a general understanding. Discerning that the worldly truth is immeasurable and boundless, beyond the knowledge of the One Vehicle—this is called superior wisdom, because it is a specific understanding. Knowing that all conditioned things are impermanent, and so forth, is intermediate wisdom regarding the ultimate truth, because it is a general understanding of the Three Dharma Seals. Knowing that the ultimate truth is immeasurable, boundless, and beyond calculation—this is not known by the Two Vehicles. This is called superior wisdom." Commentators of old explained that this refers to the countless, boundless virtues, as numerous as the sands of the Ganges. In the above sutra passage, because Kasyapa asked about the basis for the Two Truths, the World-Honored One, in his reply, showed that each and every phenomenon has superior and intermediate wisdom, thereby clarifying the distinction between the Two Truths. "Truth" means reality. Ordinary beings do not comprehend it; only the saints realize it. The wisdom of ordinary beings can approach it but cannot realize it; this is called inferior wisdom. In contrast to that wisdom, it is said that the Two Truths are established based on the intermediate and superior wisdoms. Speaking from the standpoint of reality, phenomena have superior and inferior aspects, and wisdom has deep and shallow levels. Thus, only the Two Truths are established. Here, in contrast to the wisdom of the ordinary state, intermediate and superior are spoken of. Realization of reality is only twofold. Speaking generally, the Two Vehicles, in contrast to the superior and inferior, are thus included within the inferior and superior. For example, based on superior and inferior faculties, wisdom-power is applied accordingly. This will be clarified in the subsequent sutra passage. Manjusri addressed the Buddha: "Is there worldly truth within the ultimate truth? Is there ultimate truth within the worldly truth? If there is, then there is only one truth. If there is not, would that not mean the Buddha spoke falsely?" The Buddha said: "Good son, the worldly truth is the ultimate truth." This clarifies the meaning of the Two Truths being inseparable. Manjusri said: "World-Honored One, if that is so, then there are no Two Truths." The Buddha said: "Good son, there is skillful means. In accordance with sentient beings, the Two Truths are taught. Good son, if we follow verbal expression, there are two kinds: worldly phenomena and transcendental phenomena. Good son, what transcendental beings know is called the ultimate truth. What worldly people know is called the worldly truth." This clarifies that based on the depth or shallowness of people's wisdom, the distinction of the Two Truths is revealed. "Good son, the coming together of the five aggregates is designated as 'so-and-so'. Ordinary beings, following this designation, consider there to be a self or person. This is called worldly truth. Transcendental beings understand that within the aggregates there is no 'so-and-so', and apart from the aggregates there is also no 'so-and-so'. Knowing according to their true nature and characteristics is called the ultimate truth." "Furthermore, good son, there are phenomena that have both name and reality, and there are phenomena that have name but no reality. Good son, that which has name but no reality is worldly truth. That which has both name and reality is the ultimate truth. Good son, such as self, sentient being, life span, perception, nurture, man, experiencer, agent, the heat shimmer, the city of Gandharvas, tortoise hair, rabbit horns, the circle of fire, and the aggregates, elements, and sense bases—these are called worldly truth. Suffering, origin, cessation, and the path are called the ultimate truth." "Good son, worldly phenomena are of five kinds: 1. The world of names. 2. The world of sentences. 3. The world of binding. 4. The world of conventions. 5. The world of attachment." "Good son, what is the world of names? Male, female, vase, robe, vehicle, house—such things are called the world of names. What is the world of sentences? A four-line verse, a stanza—such stanzas are called the world of sentences. What is the world of binding? Rolling up, tying together, binding, joining palms—these are called the world of binding. What is the world of conventions? Such as ringing a bell to assemble the monks, beating a drum to muster troops, blowing a conch to mark the time—these are called the world of conventions. What is the world of attachment? Such as seeing a person in the distance wearing dyed robes and, giving rise to thought and attachment, saying, 'This is a monk, not a Brahmin'; or seeing someone with a sacred thread across the body and, giving rise to the thought, saying, 'This is a Brahmin, not a monk'—this is called the world of attachment. Good son, these are called the five kinds of worldly phenomena." "Good son, if there are sentient beings who, regarding these five kinds of worldly phenomena, have minds free from distortion and know them as they truly are, this is called the ultimate truth." "Furthermore, good son, that which can be burned, cut, dies, or decays is called worldly truth. That which cannot be burned, cut, does not die, or decay is called the ultimate truth." "Furthermore, good son, the eight aspects of suffering are called worldly truth. No birth, no aging, no sickness, no death, no separation from the loved, no meeting with the hated, no unfulfilled desires, no five clinging aggregates—this is called the ultimate truth." "Furthermore, good son, it is like one person who has many abilities. When running, he is called a runner; when reaping, he is called a reaper; when preparing food, he is called a cook; when working wood, he is called a carpenter; when smelting gold and silver, he is called a goldsmith. Thus, one person has many names. Phenomena are also like this. Their reality is one, but they have many names. That which arises dependent on the union of father and mother is called worldly truth. That which arises from the combination of the twelve links of dependent origination is called the ultimate truth." Commentators of old explained: From "the coming together of the five aggregates" onward, the subsequent seven sections discuss the characteristics of phenomena. Roughly divided, there are two: Mahayana and Hinayana. Finely divided, there are four: 1. The School of Establishing Nature (立性宗): This is the shallow teaching within Hinayana, stating that all phenomena each have their own inherent nature, like the Sarvastivada school. 2. The School of Negating Nature (破性宗): This is the deep teaching within Hinayana, stating that phenomena are provisionally existent and without inherent nature, like the \*Satyasiddhi Sastra\*. 3. The School of Negating Characteristics (破相宗): This is the shallow teaching within Mahayana, negating the characteristics of phenomena arising from causes and conditions, proclaiming that all phenomena are ultimately empty and tranquil, like the \*Madhyamaka\* and \*Sata Sastra\*. 4. The School of Revealing Reality (顯實宗): This is the deep teaching within Mahayana, stating that the phenomena grasped by deluded consciousness are ultimately non-existent, while the true Dharma-nature is permanent and indestructible, like the \*Nirvana Sutra\*. Within these four, there are all Two Truths. Among the above seven sections, the first three pertain to the Two Truths as distinguished within the School of Establishing Nature. The next two pertain to the Two Truths as distinguished within the School of Negating Nature. The next one pertains to the Two Truths as distinguished within the School of Negating Characteristics. The last one pertains to the Two Truths as distinguished within the School of Revealing Reality. In this text, because the deep includes the shallow, they are all discussed. Within the first school, according to the \*Abhidharma Mahavibhasa\*, etc., seven sections are fully explained, but they cannot all be quoted here. 1. Distinction based on principle and delusion: What deluded consciousness grasps, such as self and sentient beings, is considered worldly truth. The principle of no-self is the ultimate truth. 2. Distinction based on provisional and real: Provisional designations with names, such as vase, robe, vehicle, house, grove, army—all such things are worldly truth. The real existence of aggregates, elements, and sense bases is the ultimate truth. Therefore, the \*Samyukta-hrdaya-sastra\* says: "When a phenomenon is analyzed, if the name is discarded and the essence is spoken of... analysis finds nothing to discard—this is said to be the ultimate truth." 3. Distinction based on phenomena and principle: Phenomena such as aggregates, elements, and sense bases are called worldly truth. The principle, the sixteen aspects of the Dharma, is the ultimate truth. 4. Distinction based on bondage and liberation: Suffering and origin are worldly; cessation and the path are ultimate. 5. Distinction based on inferior and superior: Suffering, origin, and the principle that is not supreme are all called worldly truth. The truth of cessation, being most excellent, is said to be the ultimate. 6. Distinction based on emptiness and existence: Among the sixteen aspects of the Four Truths, except for emptiness and no-self, all are called worldly truth. Emptiness and no-self, being most subtle within the principle, are said to be the ultimate. 7. Distinction based on teaching and practice: The teaching is worldly truth; the practice is the ultimate truth. Therefore, the \*Samyukta-hrdaya-sastra\* says: "The Sutras, Vinaya, and Abhidharma are called the conventional true Dharma. The thirty-seven factors of enlightenment are called the ultimate truth." Here, only the first three distinctions are made clear; the rest are briefly not discussed. The first distinction, based on principle and delusion: The coming together of the five aggregates is designated as 'so-and-so'. Ordinary beings, following this designation, conceive of a self or person. This is called worldly truth. Saints understand that within the aggregates there is no 'so-and-so', and apart from the aggregates there is also no 'so-and-so'. This is called the ultimate truth. The second distinction, based on provisional and real: First, two types of phenomena are distinguished. That which has both name and reality is the real phenomenon. Aggregates, elements, sense bases—following the name to seek the phenomenon, an entity can be found, hence 'has reality'. That which has name but no reality is the provisional phenomenon. Vase, robe, vehicle, house, grove, army—all such things are provisionally established with names. Upon investigation, no entity is found, hence 'has no reality'. Below, regarding the truths, the provisional is considered worldly truth, the real is considered the ultimate. The third distinction, based on phenomena and principle: Phenomena are worldly truth; principle is the ultimate. Phenomena have provisional and real aspects. Such as self, sentient beings, up to rabbit horns, the circle of fire, etc.—these are provisional phenomena. The aggregates, elements, sense bases—these are real phenomena. All of these are equally called worldly truth. The principle, the Dharma-characteristics of suffering, origin, cessation, and the path, is the ultimate truth. Next, within the School of Negating Nature, the Two Truths are distinguished. This has two parts. The former part distinguishes the Two Truths based on the emptiness or existence of provisional phenomena. The latter part distinguishes the Two Truths based on the emptiness or existence of real phenomena. In the former part, first the worldly truth is explained: "Worldly phenomena are of five kinds." Then, "regarding these five phenomena, having a mind free from distortion is called the ultimate" means knowing their nature is empty, not having real nature, is called 'free from distortion'. In the latter part, "that which can be burned, cut, etc., is called worldly truth" means the five aggregates and all phenomena are equally called worldly truth. "That which cannot be burned, cut, etc., is called the ultimate" means the emptiness of the nature of all phenomena is called the ultimate truth. Next, within the School of Negating Characteristics, the Two Truths are distinguished. The characteristics of the eight sufferings are considered worldly truth. The absence of the eight suffering characteristics is considered the ultimate truth. Question: How does the distinction of the Two Truths in this school differ from the previous one? Commentators of old explained: The previous school spoke of provisional existence due to causes and conditions as worldly truth. This school proclaims the existence of illusory characteristics as worldly truth. The previous school proclaimed emptiness without inherent nature as the ultimate truth. This school proclaims emptiness without characteristics as the ultimate truth. This is the difference. Next, within the School of Revealing Reality, the Two Truths are distinguished. The arising of phenomenal appearances through dependent origination is considered worldly truth. The arising of Dharma-nature through dependent origination is called the ultimate truth. First an analogy, then the application. What is the analogy? It is like one person, divided into many according to function. When running, he is called a runner; when reaping, he is called a reaper. Thus, what is spoken of from the side of birth from parents is called worldly truth. What is from the side of birth from causes and conditions is called the ultimate. Commentators of old explained: Dependent origination has six levels: 1. Arising from phenomenal causes and conditions, as explained in the Abhidharma. 2. Arising from Dharma causes and conditions, solely the impermanent, arising-and-ceasing Dharma-numbers of suffering. 3. Arising from provisional causes and conditions, as explained in the \*Satyasiddhi Sastra\*. 4. Arising from illusory-characteristic causes and conditions, like a magical illusion. 5. Arising from deluded-thought causes and conditions, like what is seen in a dream. 6. Arising from true-reality causes and conditions, namely, the Buddha-nature, the twelve links of dependent origination like waves arising on water. The first five kinds of arising are all worldly truth. Here, based on the sixth, it is called the ultimate. Although the above explanation is precise, the present explanation is slightly different. The Two Truths here solely clarify the Two Truths within the School of Revealing Reality; they do not discuss the Hinayana or the School of Negating Characteristics' Two Truths. The School of Revealing Reality inherently negates characteristics. The various Hinayana schools have twenty different divisions. Would the Buddha have preemptively established for the Great Tang all the Two Truths of the two small schools? Therefore, it should be said: Among the latter seven sections, the first section raises the matter, explaining the previous establishment of the Two Truths based on people. The sutra says: "Ordinary beings, following this designation, is called worldly truth. Transcendental beings, knowing according to their true nature and characteristics, is called the ultimate truth." Therefore, it is understood that this is merely re-clarifying the previous meaning, letting one know that the Two Truths are also established based on the relative standpoint of people. The following six sections establish them based on the relative superiority and inferiority of phenomena. Although not clearly differentiated, by reasoning, they correspond to the four levels here. The second section: "That which has name but no reality is worldly" corresponds to the first worldly here. The \*Mahayana-samgraha\*, etc., saying "such as self, sentient being, etc." is exactly the same. "That which has both name and reality is the ultimate truth" corresponds to the four kinds of ultimate truth discussed in the treatise, all having name and entity. This shows that self, sentient beings, etc., are solely worldly, not truly real, and are the most inferior. All others, being superior to this, can be considered ultimate truth. Alternatively, solely the three categories (aggregates, elements, sense bases), in contrast to self, sentient beings, etc., having both name and reality, are called the ultimate truth. This also does not contradict principle. The characteristics can be known. The third section: "Such as self, sentient beings... up to the aggregates, elements, sense bases are called worldly truth. The Four Truths are the ultimate truth." Here, these two categories, in contrast to the principle of the Four Truths, are both called worldly. Self... up to the circle of fire only have name, no entity or function. Stating again that they are worldly truth shows they are not only worldly in contrast to the three categories of phenomena, but also worldly in contrast to the Four Truths, etc. By extension, all worldly truths can be contrasted in this way. The aggregates, elements, sense bases, etc., have name and entity. In the previous second section, using the first type (having name but no entity or function) to contrast with the aggregates, elements, sense bases, the phenomena of aggregates, elements, sense bases were called ultimate truth, belonging to the first of the four ultimates. Showing that these are not solely ultimate, again using the three categories to contrast with the Four Truths, phenomena being inferior to principle, thus becoming worldly. This is the second worldly in the treatise. The Four Truths are the second ultimate. The fourth section: "Worldly phenomena are of five kinds, called worldly." "Knowing the worldly as such is called ultimate" shows that the first worldly is not only things like self that have only name and no entity or function. Even phenomena that have no real entity but have function are also the first worldly. The \*Mahayana-samgraha\*, etc., say house, army, grove, etc., are also the first worldly. Because, like self, etc., they are of the same class, having no real entity, they are most inferior. Knowing without distortion that there are only aggregates, etc., and none of these five worldly phenomena of name, etc., truly exist, is the ultimate truth. Within the four ultimates, none of the said five worldly phenomena exist. Alternatively, within the three categories, these five truly do not exist. This section seems out of order. Since aggregates, elements, sense bases are said to pertain to the ultimate, there might be a fear that these functional but entity-less phenomena also pertain to the ultimate truth. To show this is not the case, and to resolve that doubt, it is now explained. Among the five kinds of worldly phenomena, the first two are designations,

問答分別者。問曰雖說二諦四種不同。此中何者名為安立。何者名非安立。答顯揚論說。四種俗諦皆是安立。瑜伽論說。第四勝義是非安立。故前三真亦是安立。體即是俗後三諦故。問若是安立諦。已立為諦。何故復說非安立諦。答瑜伽論中六十四云。唯說安立離非安立。二種解脫不應理故。一者於相縛。二於麁重縛。若有行於諸安立諦。行皆有相。於諸相縛不得解脫。相不脫故。於麁重縛亦不解脫。若有行於非安立諦。不行於相。不行相故相縛解脫。相縛脫故於麁重縛亦得解脫。問若非安立已立為諦。何須復說安立諦耶。答六十四。說為令資糧及方便道得清淨故。有所厭捨。有所修習。有所進趣。有所了知。故立安立。問若行有相。二縛解脫有何過失。答六十四說。有極善定心。依第四靜慮。於順決擇分善法中轉。緣諸諦時。於二種縛應得解脫究竟清淨。以有相心相縛猶在。若能治心許有相者。與所治心竟有何別。又世出世道二種有殊。故行有相不得解脫。要依無相非安立諦。由此證知無分別智定無相分而能斷惑。問但立一俗一真即得。何須立四。答此諦但應攝行歸真總立一諦。勝鬘經說一實諦。是唯如來藏。是為一實。餘有起盡。或是所取非一實故。若以事理安立非安立而論。但應立二。六十四說。一真法界名為勝義。餘名世俗。仁王經中說二亦爾。若隨人法有勝有劣。應各立二。涅槃經中隨人隨法亦說二諦。或俗及真皆有二諦。若以空．及事．理。義．得．行殊。顯揚論等二諦之中皆有三種。若以諸法有無．事理．淺深．詮旨。義各別故。二諦之中各說四重。又瑜伽釋言。世俗勝義皆有世間所成．道理所成．證得所成．真理所成。由是世俗及勝義諦各分四種。於劣法中世間所成等立四世俗。於勝法中世間所成等立四勝義。故非增減。問此二諦為同為異。答亦同亦異。仁王經云。世諦之中無第一義。智不應二。若言有者智不應一。涅槃經言。世諦者即第一義。有別方便隨順眾生說有二諦。故不可說定同定異。第一世俗有名無體。俗中極劣無可過勝。假名安立。唯俗非真。是名為異。第四勝義體妙離言不可施設。真中極勝。超過一切。唯真非俗。是名為異。餘可為同。由此二諦四句分別。有俗非真。謂第一俗。有真非俗謂第四真。有真亦俗。謂前三真俗後三諦。有非真俗。謂除前相。第四勝義不能自勝。待於四俗故名勝義。故前三真亦名為俗。第一世俗不能自俗。待於四真名為世俗。故後三俗亦名為真。第一勝義待一俗名勝。第二勝義待二俗名勝。第三勝義待三俗名勝。第四勝義待四俗名勝。第一世俗待四真名俗。第二世俗待三真名俗。第三世俗待二真名俗。第四世俗待一真名俗。故若有俗時亦必有真。若有真時亦必有俗。俗是真家俗。真是俗家真。有俗亦有真。無真亦無俗。故非遣依他而證圓成實。非無俗諦可得有真。真俗相依而建立故。如是所說四種二諦。經論雖有。諸德雖傳。然諸後學未能疎演。基隨翻譯之次。略纂所聞。其間委細後更諮審。所以編集以為一章。庶後學徒詳而易矣。可謂義高千葉。理光萬代。讚詠吟諷何以暢其歡情。所恨徒響伯牙之琴。虛盡卞和之璧耳。

> \*\*Question and Answer on Distinctions\*\* \*\*Question:\*\* Although the two truths are explained in four different ways, which among these are called "established" and which are "non-established"? \*\*Answer:\*\* The \*Xianyang Lun\* states that all four types of conventional truth are "established." The \*Yogācārabhūmi-śāstra\* states that the fourth ultimate truth is "non-established." Therefore, the first three ultimate truths are also "established," as their essence is the same as the conventional truths of the latter three categories. \*\*Question:\*\* If the established truths are already posited as truths, why is there further mention of non-established truths? \*\*Answer:\*\* In the 64th fascicle of the \*Yogācārabhūmi-śāstra\*, it is said that to speak only of liberation through the established, excluding the non-established, is unreasonable. There are two kinds of bondage: bondage to characteristics and bondage to coarseness. If one practices within the various established truths, all practice involves characteristics. One cannot be liberated from the bondage of characteristics. Since the bondage of characteristics is not removed, the bondage to coarseness is also not removed. If one practices within the non-established truth, one does not engage with characteristics. By not engaging with characteristics, the bondage of characteristics is liberated. With the bondage of characteristics removed, the bondage to coarseness is also liberated. \*\*Question:\*\* If the non-established is already posited as a truth, why is it necessary to also speak of established truths? \*\*Answer:\*\* The 64th fascicle states that it is for the sake of purifying the provisions and the path of skillful means, so that there may be things to renounce, things to cultivate, a direction to advance toward, and things to understand. Therefore, the established truths are posited. \*\*Question:\*\* If practice involves characteristics, what fault is there in the liberation from the two bondages? \*\*Answer:\*\* The 64th fascicle states that with a mind of supreme, wholesome concentration, based on the fourth dhyāna, operating within the wholesome factors conducive to penetration, when contemplating the truths, one should attain liberation from the two bondages and achieve ultimate purity. However, if the mind that apprehends still possesses characteristics, the bondage of characteristics remains. If the mind that counteracts \[defilements\] is allowed to have characteristics, how is it ultimately different from the mind that is counteracted? Furthermore, worldly and supramundane paths are distinct. Therefore, practice involving characteristics cannot lead to liberation. One must rely on the characteristicless, non-established truth. From this, it is known that non-conceptual wisdom definitely has no characteristic aspect, yet it can sever afflictions. \*\*Question:\*\* Wouldn't it suffice to establish just one conventional and one ultimate truth? Why establish four? \*\*Answer:\*\* Regarding these truths, one could indeed subsume all practices into the ultimate and establish a single truth. The \*Śrīmālādevī Siṃhanāda Sūtra\* speaks of the one true reality, which is solely the Tathāgatagarbha. This is the one reality. Other things arise and cease, or are objects of grasping, and are not the one reality. If discussed in terms of phenomena/principle and established/non-established, then only two should be established. The 64th fascicle says the one true Dharma-realm is called the ultimate; the rest are called conventional. The \*Benevolent King Sutra\* also speaks of two in this way. If, according to persons and dharmas, there are superior and inferior distinctions, then two should be established for each. In the \*Nirvana Sutra\*, according to persons and dharmas, two truths are also taught. Sometimes, both the conventional and the ultimate each have two truths. If based on distinctions of emptiness/phenomena, principle, meaning, attainment, and practice, then, as in the \*Xianyang Lun\*, both truths contain three types. If based on the distinct meanings of existence/non-existence of dharmas, phenomena/principle, shallow/deep, and expression/meaning, then each of the two truths is explained with four levels. Furthermore, the commentary on the \*Yogācārabhūmi\* states that both the conventional and the ultimate have those established by the world, established by reasoning, established by realization, and established by true principle. Therefore, both the conventional and ultimate truths are each divided into four types. For inferior dharmas, the four types established by the world, etc., constitute the four conventional truths. For superior dharmas, the four types established by the world, etc., constitute the four ultimate truths. Thus, there is no arbitrary increase or decrease. \*\*Question:\*\* Are these two truths the same or different? \*\*Answer:\*\* They are both the same and different. The \*Benevolent King Sutra\* says: "Within the worldly truth, there is no supreme meaning. Wisdom should not be dual. If one says it exists, wisdom should not be singular." The \*Nirvana Sutra\* says: "The worldly truth is precisely the supreme meaning. There is a separate skillful means; following sentient beings, two truths are spoken of." Therefore, one cannot definitively say they are the same or different. The first conventional has name but no substance; it is the most inferior within the conventional, with nothing superior to surpass. It is a nominal establishment, merely conventional, not true. This is where they differ. The fourth ultimate has a sublime essence, inexpressible and unestablishable; it is the most supreme within the ultimate, surpassing all. It is solely ultimate, not conventional. This is where they differ. The remaining \[levels\] can be considered the same. Based on this, the two truths can be analyzed in four propositions: 1. There is conventional that is not ultimate: the first conventional. 2. There is ultimate that is not conventional: the fourth ultimate. 3. There is what is both ultimate and conventional: the first three ultimates and the latter three conventional truths. 4. There is what is neither ultimate nor conventional: excluding the aforementioned cases. The fourth ultimate truth cannot be "ultimate" by itself; it is called "ultimate" in relation to the four conventional truths. Therefore, the first three ultimates are also called "conventional." The first conventional truth cannot be "conventional" by itself; it is called "conventional" in relation to the four ultimate truths. Therefore, the latter three conventional truths are also called "ultimate." The first ultimate is "ultimate" relative to one conventional. The second ultimate is "ultimate" relative to two conventional. The third ultimate is "ultimate" relative to three conventional. The fourth ultimate is "ultimate" relative to four conventional. The first conventional is "conventional" relative to four ultimate. The second conventional is "conventional" relative to three ultimate. The third conventional is "conventional" relative to two ultimate. The fourth conventional is "conventional" relative to one ultimate. Therefore, when there is conventional, there must also be ultimate. When there is ultimate, there must also be conventional. The conventional is the conventional of the ultimate; the ultimate is the ultimate of the conventional. Where there is conventional, there is ultimate; where there is no ultimate, there is no conventional. Thus, one does not negate dependent arising to realize the perfected nature. One cannot have the ultimate truth without the conventional truth. The ultimate and conventional are established in mutual dependence. Although these explanations of the fourfold two truths are found in sutras and treatises, and have been transmitted by virtuous masters, later students have not yet fully elucidated them. Following the translation process, I, Kuiji, have briefly compiled what I have heard. The finer details will be consulted upon later. Therefore, I have compiled this into a chapter, hoping it will make it easier for later students to study in detail. This can be said to be a teaching loftier than a thousand-petaled lotus, illuminating principle for ten thousand generations. How can chanting and recitation fully express the joy of this? My only regret is that it is like playing Bo Ya's zither to no audience, or exhausting Bian He's jade in vain.

## 大乘法苑義林章第二

> Chapter on the Grove of Meanings in the Mahayana Dharma Garden, Volume 2

治承五年六月三日此卷移點了聖玄大法師　　　　　生年六十八

> On the third day of the sixth month in the fifth year of the Jishō era, this scroll was transferred to the Venerable Master Shōgen. He was sixty-eight years old at the time.

傳領求法沙門信定

> The monk Xin Ding, who transmitted and sought the Dharma.

寬文十二年壬子十月　日如形令修補了

> In the twelfth year of the Kanbun era, on a day in the tenth month of the year of the Water Rat, \[I,\] Nyogyo, had this repaired.

清兼法印

> The Pure Dharma Seal