妙法蓮華經玄義 3.24

3.24

四四諦者，〈譬喻品〉諸苦所因，貪欲為本，是生滅四諦。〈藥草喻品〉了達空法，是無生四諦。又云無上道，及〈方便品〉但說無上道，如來滅度等，是界外無量、無作兩種四諦也。十如差別是世諦。唯佛與佛乃能究盡諸法實相，即真諦也。〈安樂行〉云：「亦不分別有為、無為，實、不實法。」有是俗諦；無是真諦；「亦不分別」是遮二邊、顯中道。〈壽量〉云：「非如、非異」，「非異」非俗，「非如」非真，三諦義也。〈方便品〉云：「更以異方便，助顯第一義。」是一實諦也。又云：「唯此一事實」也。若言「說無分別法」，又「諸法寂滅相，不可以言宣」，是無諦義也。

As for the four sets of four truths: in the 'Chapter on the Parable', 'the cause of all sufferings has craving as its root' is the four truths of arising and ceasing. In the 'Chapter on the Parable of the Medicinal Herbs', 'thoroughly comprehending empty dharmas' is the four truths of non-arising. Furthermore, it speaks of the 'unsurpassed path', and the 'Chapter on Expedient Means' says 'only preaching the unsurpassed path', 'the Tathāgata's extinction', and so forth, which are the two kinds of four truths beyond the realms: the limitless and the unconstructed. The distinctions among the ten suchnesses are the conventional truth. That 'only buddha and buddha can exhaustively fathom the real mark of all dharmas' is the truth of the real. The 'Chapter on Comfortable Practices' says: 'Neither discriminating conditioned nor unconditioned, real nor unreal dharmas.' 'Existing' is the conventional truth; 'non-existing' is the truth of the real; 'neither discriminating' negates the two extremes and reveals the middle way. The 'Chapter on the Lifespan' says: 'Neither such nor different'—'not different' is not conventional, 'not such' is not real: this is the meaning of the three truths. The 'Chapter on Expedient Means' says: 'Furthermore, by different expedient means, assisting in revealing the supreme truth'—this is the single real truth. It also says: 'Only this one thing is real.' When it says 'preaching the dharma of non-discrimination', and 'the tranquil and extinct mark of all dharmas cannot be declared in words'—this is the meaning of the non-truth.