---
title: "太虛大師全書．第十二編　宗體論 · 十　重重二諦性"
description: "太虛大師全書第十二編宗體論為民國佛教改革領袖釋太虛所著，成書於二十世紀上半葉，正值中國佛教面臨現代化轉型之際。本編系統闡述佛法根本原理，從教理與實證雙重角度論述法界緣起、真如實相與心性本體，釐清宗門與教下之關係，並融通唯識、中觀、如來藏思想。此書為太虛大師整體思想之理論核心，對現代漢傳佛教的學術建構與修行體系具有奠基性地位，被視為研究近代中國佛教哲學不可或缺的權威文獻。"
url: "https://rushiwowen.co/en/r/cmpjji5ha000st1bibxth2yob"
---

### 十　重重二諦性

> The Tenfold Twofold Truth

諦者，真實不虛妄義。各經論中開合不一，如顯揚第八云：

> "Truth" means what is real and not false. Different scriptures and treatises explain it in various ways; for instance, \*Xianyang\* (the \*Compendium of the Great Vehicle\*) in its eighth fascicle states:

諦施設建立者：謂或立一諦，以不虛妄義唯是一，更無第二。或立二諦：一、世俗諦，二、勝義諦。或立三諦：一、相諦，二、詮諦，三、用諦。或立四諦：一、苦諦，二、集諦，三、滅諦，四、道諦。或立五諦：一、因諦，二、果諦，三、能知諦，四、所知諦，五、不二諦。或立六諦：一、真諦，二、妄諦，三、應知諦，四、應斷諦，五、應證諦，六、應修諦。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。或立八諦：一、行苦諦，二、壞苦諦，三、苦苦諦，四、流轉諦，五、流息諦，六、雜染諦，七、清淨諦，八、正方便諦。或立九諦：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。或立十諦：一、逼切苦諦，二、所受用不具足苦諦，三、界性乖違苦諦，四、愛壞苦諦，五、粗重苦諦，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。如是名為菩薩諦施設建立；若廣分別，無量應知。

> The ways in which truths are established are as follows: sometimes one truth is established, because the meaning of being non-deceptive is singular and there is no second. Sometimes two truths are established: first, conventional truth; second, ultimate truth. Sometimes three truths are established: first, the truth of characteristics; second, the truth of expression; third, the truth of function. Sometimes four truths are established: first, the truth of Suffering; second, the truth of the Origin of Suffering; third, the truth of the Cessation of Suffering; fourth, the truth of the Path to Cessation. Sometimes five truths are established: first, the truth of cause; second, the truth of result; third, the truth of what can be known; fourth, the truth of what is known; fifth, the truth of non-duality. Sometimes six truths are established: first, the truth of the real; second, the truth of the false; third, the truth to be understood; fourth, the truth to be abandoned; fifth, the truth to be realized; sixth, the truth to be cultivated. Sometimes seven truths are established: first, the truth of attachment to enjoyment; second, the truth of harm; third, the truth of renunciation; fourth, the truth of the nature of reality; fifth, the truth of firm conviction; sixth, the noble truth; seventh, the non-noble truth. Sometimes eight truths are established: first, the truth of the suffering of conditioned existence; second, the truth of the suffering of change; third, the truth of the suffering of pain itself; fourth, the truth of samsaric wandering; fifth, the truth of the cessation of wandering; sixth, the truth of defilement; seventh, the truth of purity; eighth, the truth of the proper path. Sometimes nine truths are established: first, the truth of Impermanence; second, the truth of Suffering; third, the truth of Emptiness; fourth, the truth of Non-self; fifth, the truth of craving for existence; sixth, the truth of craving for non-existence; seventh, the truth of the means to abandon that craving; eighth, the truth of Nirvana with remainder; ninth, the truth of Nirvana without remainder. Sometimes ten truths are established: first, the truth of the suffering of oppression; second, the truth of the suffering of lacking what is enjoyed; third, the truth of the suffering of disharmony among the elements; fourth, the truth of the suffering of the destruction of love; fifth, the truth of the suffering of heaviness; sixth, the truth of Karma; seventh, the truth of afflictions; eighth, the truth of hearing the true Dharma and reflecting appropriately; ninth, the truth of Right View; tenth, the truth of the result of Right View. These are called the bodhisattva's establishment of truths; if explained in detail, they should be known as immeasurable.

茲取遍通大小乘經論之二諦。二諦正明世俗、勝義，簡名真、俗，或譯世諦、第一義諦。

> Now, I will take up the two truths as explained throughout the entire scope of both the Greater and Lesser Vehicle scriptures and treatises. The two truths are primarily concerned with the conventional and the ultimate; they are also known simply as the true and the conventional, or sometimes translated as the worldly truth and the supreme truth.

就小乘各經論中二諦義，略舉可代表者，如俱舍二十二云：

> Regarding the meaning of the Two Truths as presented in the various scriptures and treatises of the Lesser Vehicle, I shall briefly cite a representative example. As stated in the Abhidharmakosha, chapter twenty-two:

餘經復說諦有二種：一、世俗諦，二、勝義諦。如是二諦其相云何？頌曰：「彼覺破便無，慧析餘亦爾。如瓶水世俗，異此名勝義」。論曰：若彼物覺，被破便無，彼物應知為世俗諦。如瓶被破為碎瓦時，瓶覺即無；衣等亦爾。又若有物，以慧析餘，彼覺便無，亦是世俗；如水被慧析色等時，水覺則無。火等亦爾。即於彼物未破析時，以世想名施設為彼，施設有故，名為世俗。依世俗理，說有瓶等是實非虛，名世俗諦。若物異此，名勝義諦。謂彼物覺，被破不無，及慧析餘彼覺仍有，應知彼物名勝義諦。如色物等碎至極微，或以勝慧析除味等，彼覺恆有；受等亦然。此真實有，故名勝義。依勝義理，說有色等是實非虛，名勝義諦。又經部軌範師作如是說：如出世間正智所取諸法，名勝義諦；如此餘智所取諸法，名世俗諦。

前出實有為勝義諦，是一切有部計；後出出世間智所取為勝義諦，是經部義。

般若等經多依二諦而說，龍樹宗之。中論四諦品云：『諸佛依二諦，為眾生說法，一以世俗諦，二第一義諦。若人不能知，分別於二諦，則於諸佛法，不知真實義』。嘉祥大師釋云：『一切法性空，而世間顛倒謂有，於世間是實，名世諦。諸聖賢真知顛倒性空，於聖人是實，名第一義諦』。復次、嘉祥說三重二諦者，謂「有」為世諦，「無」為真諦。有無二為世諦，有無不二為真諦。二不二為俗諦，非二不二為第一義諦。前一重對凡外說，第二重對二乘說，第三重對有所得大乘說。

諸經有說三諦者，天台、賢首等宗之。茲略明天台之七重二諦。天台第一種以實有為俗，與小乘薩婆多相較，已算進步。即陰入界等法實有為俗，此實有滅為真。在天台判為藏教二諦。到通教中即有三種：謂通教本位，即幻有為俗，幻有即空為真。見眾生世界同即幻有，此幻有生滅法當體即空也。且通教中尚有單俗重真二諦：以幻有為俗諦；以幻有即空即不空為真，即空不空故名重真。此亦名含別中二諦。又單俗複中二諦，亦名含圓中二諦：謂幻有為俗，一切法趣即空不空，以能統一切法為中也。別教有二：一為別教本位複俗單真二諦：謂幻有、幻有即空為俗諦；不有不空為真諦。此為別教之顯中二諦也。又複俗單中二諦：謂幻有、幻有即空為複俗；一切法趣不有不空為單中。此為別教之圓入二諦也。最後說到圓教之複俗複中二諦：以別教三諦為圓教俗諦，故幻有，幻有即空，不有不空，均為俗諦；一切法趣有、趣空、趣不有不空為真諦，攝一切法皆為法界中道。以上七重二諦分判四教，表明如左：

　　　　一　藏教──實有二諦

　　　　　　　　　┌幻有二諦
　　　　二　通教─┤含別中二諦
　　　　　　　　　└含圓中二諦
　　　　三　別教─┬顯中二諦
　　　　　　　　　└圓入二諦
　　　　四　圓教──不思議二諦

法相經論所明二諦，如瑜伽、唯識等論說四重真俗。第一、約世俗說：世俗即吾人現見之山、河、海、岳、天、人、物等和合相續相。世俗勝義，即蘊、處、界法，為和合相續假相所依之事，亦可說為因緣所生法相，亦即唯識相法。第二、約道理說：以佛法教理來觀對前世俗所說勝義之法，於道理上成為世俗；苦、集、滅、道乃為勝義。第三、約證得說：則苦得四諦又為世俗；雖小乘以四諦十六行智為證得勝義，但大乘說證四諦智猶為世俗，證入無相二空真如，方名勝義。第四、正約勝義明：二空真如亦為世俗，此由遮遣異生執我執法二種妄執，故於所顯真如說為二空；若直明一真如性，則亦強名一實法性而已。茲亦表明如下：

　　　　　　　┌世俗──天地人物
　　　　世俗─┤
　　　　　　　└勝義─┐
　　　　　　　　　　　├蘊處界法
　　　　　　　┌世俗─┘
　　　　道理─┤
　　　　　　　└勝義─┐
　　　　　　　　　　　├苦集滅道
　　　　　　　┌世俗─┘
　　　　證得─┤
　　　　　　　└勝義─┐
　　　　　　　　　　　├二空真如
　　　　　　　┌世俗─┘
　　　　勝義─┤
　　　　　　　└勝義──一實法性

天台不思議二諦之顯理極圓，但四重真俗之次第最明晰。初講結歸一真法界，即是勝義勝義一實法性，由此可明現事實性之為何矣。

（融海記）