法華玄義釋籤 7.39

7.39

次明四諦者，若了所照名異義同，則能照智準例可見無俟更說，亦為未了故重說耳。於中亦先釋，次判開。初又二：先引文立意，次「又云」下正釋。初文三：先正引經文，次「若依」下束判經文，三「今若」下明判所以。初如文。次文者，《涅槃》十二明上智中智，經意但以三藏二乘對別菩薩，今文義立束前兩教為中智，束後兩教為上智，已下所引並是〈聖行品〉文。第三文者為三：先立根對理，次列，三指廣。次正釋，文自為四：初三藏又三：先重引經文，次釋，三結。次通亦三：引、釋、結。別教亦三：引、釋、結。釋中又三：先重對前辨，次「分別」下正明今意，三「既稱」下辨異示相。圓教為二：先釋，次例。初又四：先引，次「非苦」下釋，三「又云」下引證，四「如此」下結。初如文，次釋中但釋一非苦，餘三例知。三引證中，既云「如來非苦」等，故義同也。初並從苦立者，由苦故集，由集故道滅，故以苦為本，故云「有苦有苦因」等，以四諦互指立四諦名。初以三望苦得四諦名，故有苦等四諦之別。次例者，既可以苦為本，亦可以三準集望道滅等以為四也。如云由集故苦，由集故道滅等，餘二準知，餘二亦然，如此互指乃成藏通別等三教之義。今以圓望之，故云「如來非此四四十六」，一一教中皆具十六，但隨教相義理不同。

Next, explaining the four truths: if one understands that what is illuminated differs in name but is identical in meaning, then the illuminating wisdom can be understood by analogy, with no need for further explanation; yet for the sake of those who do not understand, it is stated once more. Here there is also first an explanation, and next classification and opening. The first part also has two sections: first, citing the text to establish the idea; next, from "It also says..." onward, the direct explanation. The first section has three parts: first, directly citing the sūtra text; next, from "If according to..." onward, gathering and classifying the sūtra text; third, from "Now if..." onward, clarifying the reason for the classification. The first part is as in the text. As for the next section: Fascicle 12 of the Nirvāṇa Sūtra explains superior wisdom and medium wisdom, where the sūtra's intent is only to contrast the two vehicles of the Tripiṭaka against the bodhisattva of the Separate [Teaching]; the present text interprets this by gathering the first two teachings as medium wisdom and gathering the latter two teachings as superior wisdom. What is cited below are all passages from the "Holy Practices Chapter." As for the third section, it has three parts: first, setting up the faculties in relation to the principle; next, listing them; third, pointing to an extensive treatment. Next, the direct explanation, the text itself having four parts: first, the Tripiṭaka [Teaching] also has three: first, re-citing the sūtra text; next, explaining; third, concluding. Next, the Shared [Teaching] also has three: citing, explaining, and concluding. The Separate Teaching also has three: citing, explaining, and concluding. Within its explanation there are also three parts: first, re-distinguishing against the preceding; next, from "Distinguishing..." onward, directly clarifying the present meaning; third, from "Since it is called..." onward, distinguishing differences and indicating characteristics. The Perfect Teaching has two parts: first, explaining; next, analogizing. The first part also has four: first, citing; next, from "Not suffering..." onward, explaining; third, from "It also says..." onward, citing proof; fourth, from "Like this..." onward, concluding. The first part is as in the text. In the next part, the explanation only explains the single phrase "not suffering"; the remaining three are understood by analogy. In the third, citing proof: since it says "the Tathāgata is not suffering," etc., the meaning is identical. The reason they are all initially established from suffering is that because of suffering there is accumulation, and because of accumulation there are the path and cessation; hence suffering is taken as the root. Therefore it says, "There is suffering, there is the cause of suffering," etc., designating the names of the four truths by pointing to them mutually. First, by viewing three against suffering, the names of the four truths are obtained, and thus there are the distinctions of the four truths such as suffering. Next, regarding analogy: since suffering can be taken as the root, the three can also be aligned with accumulation and viewed against the path and cessation, etc., to make four. For instance, saying that because of accumulation there is suffering, because of accumulation there are the path and cessation, etc.; the remaining two are known by analogy, and the other two are likewise. Mutual designation such as this completes the meanings of the three teachings—Tripiṭaka, Shared, and Separate. Now viewing this in light of the Perfect [Teaching], it therefore says, "The Tathāgata is not these four times four, which make sixteen." Each of the teachings possesses the sixteen, but according to the teaching's characteristics, their principles and meanings differ.