三諦

(三諦, 三谛)

The three dogmas. The "middle" school of Tiantai says [lang id =1028]卽空, [lang id =1028]卽假. [lang id =1028]卽中 i.e. [lang id =1028]就是空, [lang id =1028]假, [lang id =1028]中; (a) by [lang id =1028]空(sa) śūnya is meant that things causally produced are in their essential nature unreal (or immaterial) [lang id =1028]實空無; (b) [lang id =1028]假, though things are unreal in their essential nature their derived forms are real; (c) [lang id =1028]中; but both are one, being of the one [lang id =1028]如 reality. These three dogmas are founded on a verse of Nāgārjuna's-- [lang id =1028]因緣所生法, [lang id =1028]我說卽是空 [lang id =1028]亦 [lang id =1028]為是假名, [lang id =1028]亦是中道義 "All causally produced phenomena, I say, are unreal, Are but a passing name, and indicate the 'mean'." There are other explanations-- the [lang id =1028]圓教 interprets the [lang id =1028]空 and [lang id =1028]假 as [lang id =1028]中; the [lang id =1028]別教 makes [lang id =1028]中 independent. [lang id =1028]空 is the all, i.e. the totality of all things, and is spoken of as the [lang id =1028]真 or [lang id =1028]實 true, or real; [lang id =1028]假 is the differentiation of all things and is spoken of as [lang id =1028]俗 common, i.e. things as commonly named; [lang id =1028]中 is the connecting idea which makes a unity of both, e.g. "all are but parts of one stupendous whole." The [lang id =1028]中 makes all and the all into one whole, unifying the whole and its parts. [lang id =1028]空 may be taken as the immaterial, the undifferentiated all, the sum of existences, by some as the tathāgatagarbha [lang id =1028]如來藏; [lang id =1028]假as the unreal, or impermanent, the material or transient form, the temporal that can be named, the relative or discrete; [lang id =1028]中 as the unifier, which places each in the other and all in all. The "shallower" [lang id =1028]山外 school associated [lang id =1028]空 and [lang id =1028]中 with the noumenal universe as opposed to the phenomenal and illusory existence represented by [lang id =1028]假. The "profounder" [lang id =1028]山內 school teaches that all three are aspects of the same.

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◆﹝出法華玄義﹞ 諦者， 諦審也。 謂諦審一切法即空、 即假、 即中； 即空是真諦， 即假是俗諦， 即中是中諦。 此三隔歷， 即是次第三諦； 三一無礙， 即是圓融三諦。 （隔歷者， 三諦不互融也。 次第者， 前真、 次俗、 後中， 即別教三諦也。 圓融者， 舉一即三， 全三是一， 即圓教三諦也。 ） 〔一、 真諦〕， 真即真空， 泯一切法之謂也。 蓋諸法本空， 眾生不了， 執之為實， 而生妄見。 若以空觀蕩之， 則謂實之情自忘； 情忘即能離於諸相， 諸相若離， 則真空之理自然諦了， 故名真諦。 〔二、 俗諦〕， 俗即世俗立一切法之謂也。 諸法雖即本空， 皆不可得， 若以假觀照之， 則能諦了性具諸法， 歷歷宛然， 故名俗諦。 〔三、 中諦〕， 中即中正， 統一切法之謂也。 諸法本來不離二邊， 不即二邊； 若以中觀觀之， 則能諦了諸法非真非俗， 即真即俗， 清淨洞徹， 圓融無礙； 即一而三， 即三而一， 不可思議， 故名中諦。 ◆﹝出仁王護國般若經疏﹞ 諦即審實之義。 謂觀世間、 出世間一切諸法， 不出空與色、 心。 經云： 我以三諦， 攝一切法。 是也。 〔一、 空諦〕， 空即虛幻之義， 謂諦審一切眾生及與世界等法， 性相本空， 虛假不實， 是名空諦。 〔二、 色諦〕， 色即質礙之義， 謂諦審世間眾生色身及山河大地種種形相， 乃至意識所緣一切境界， 皆是色法， 是名色諦。 〔三、 心諦〕， 心諦即第八識心王也。 謂眾生根身、 虛空、 世界乃至善惡一切諸法， 皆由此心出生， 是名心諦。

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空諦、 假諦、 中諦。 空是說空無自體； 假是說但有緣生假相； 中是說諸法非空非假亦空亦假的中道實理。 此三諦是天台宗所立。