仁王般若經疏 2.31

2.31

五地四者，初若菩薩住千億下，明所化土。二作化樂天王下，明增上生相。故《地經》作兜率天王，《瓔珞經》亦同此經為化樂天王。三修千億法門下，明所解法門。四二諦下，明利他行相，真俗二諦。又有作四諦、無作四諦為八諦。亦可修八法為八諦，謂無常苦空無我為四，常樂我淨為四，故有八也。又云八諦者，相諦、差別諦、說諦、成諦、事諦、生諦、盡無生智諦、令入道智諦、菩薩及成就如來智諦。覺有為法相續，故善知生諦。覺煩惱滅，故善知盡無生諦。此之八名與《瓔珞經》十六諦中八名相似，未詳所出。

For the fifth ground, the four are: first, from "if a bodhisattva abides in a hundred billion" onward, clarifying the land to be transformed. Second, from "acts as the king of Nirmāṇarati Heaven" onward, clarifying the characteristics of superior rebirth. Thus the Daśabhūmika-sūtra has acting as the king of Tuṣita Heaven, while the Yingluo jing also agrees with this sūtra in being the king of Nirmāṇarati Heaven. Third, from "cultivates a hundred billion dharma-gates" onward, clarifying the understood dharma-gates. Fourth, from "two truths" onward, clarifying the characteristics of practice to benefit others: the two truths of ultimate and conventional. Moreover, there are the constructed four truths and unconstructed four truths making eight truths. It is also possible that cultivating eight dharmas constitutes eight truths, namely impermanence, suffering, emptiness, and non-self as four, and permanence, bliss, self, and purity as four, thus making eight. It is also said that the eight truths are: the truth of marks, the truth of distinction, the truth of explanation, the truth of establishment, the truth of activity, the truth of arising, the truth of knowledge of exhaustion and non-arising, and the truth of knowledge causing entry into the path and the bodhisattva's fulfillment of the Tathāgata's knowledge. Awakening to the continuity of conditioned phenomena, one therefore skillfully knows the truth of arising. Awakening to the cessation of afflictions, one therefore skillfully knows the truth of exhaustion and non-arising. These eight names are similar to eight of the names among the sixteen truths in the Yingluo jing; their precise source is not yet clear.