妙法蓮華經玄贊 7.488

7.488

出體者，《對法》等說，有情世間及器世間，諸有漏法性逼迫故，皆是苦諦。集有二義：一招感異熟無記果義。《對法》等說，謂諸煩惱及所起業名為集諦。《唯識》等說，十二支中五亦集諦攝，業煩惱性故，餘無記法皆非集諦。然唯說愛為集諦者，由最勝故。二為因能得有漏果義。即諸有漏在內身中，三性諸法能為依因，有異熟者皆是集諦。《瑜伽》等說十二支中逆觀老死有二種因：一者麁生，謂即生支；二者細生，謂愛、取、有，乃至觀前齊識退還，此等皆名老死之集。故知依因，無記等法亦名為集，不說非支亦名為集。真如、擇滅、不動、想受滅，諸無為名為滅諦。《對法論》說真如、聖道、煩惱不生名為滅諦。此說滅依、能滅、滅性，正智所證真如境上有漏法滅，假實合是滅諦之相。無漏五蘊名為道諦，對法等說，資糧道、加行道、見道、修道、究竟道皆名道諦，依道自性及道眷屬以顯道諦。由此四諦攝諸法盡，故《涅槃經》「迦葉問言：如佛一時入申首林，取小樹葉告諸比丘：『我已所說如手中葉，所未說法如林中葉。』而言四諦攝諸法盡。若攝盡者，則是已說一切法盡，云何言未說如林中葉；若不攝盡者，應有五諦。世尊告言：四諦攝盡，然總說言此是苦諦，二乘不能知分別諸苦有無量相，非諸聲聞、緣覺所知；乃至道諦亦復如是。」此中意說，然雖四諦攝諸法盡，巨細分別二乘等不知，故言未說，非有五諦。依詮顯實，真如亦是滅諦所攝，故《對法》言「滅性正是滅諦所攝」。《涅槃》亦說「四諦所攝」，故言二乘有苦有諦而無有實，菩薩具有；餘三亦然。癈詮談旨即非滅諦，故《瑜伽》中四諦之外說非安立諦。上依種類總說四諦，若依法體有麁有妙，能知之智有上有下。《勝鬘》依此說有八諦，謂有作四聖諦、無作四聖諦。如是八聖諦非二乘所知。即新翻經云「安立諦、非安立諦」。有作四聖諦者，分段生死十二因緣名苦，煩惱及業名集，擇滅名滅，生空智品名道。無作四聖諦者，變易生死五蘊名苦，所知障名集，無住涅槃名滅，法空智品名道。如前已說。今依總相或依分段轉四諦輪，為二乘故。

Regarding identifying the essential nature, the Abhidharmasamuccaya and other texts say that the world of sentient beings and the world of the receptacle, being of an oppressive nature as defiled phenomena, are all the truth of suffering. / Origin has two meanings: 1. The meaning of incurring and bringing about karmic maturation that is indeterminate. The Abhidharmasamuccaya and other texts state that the afflictions and the karma produced by them are called the truth of origin. The Vijñaptimātratāsiddhi and other texts state that among the twelve links, five are also subsumed under the truth of origin because they are of the nature of karma and affliction, whereas the remaining indeterminate phenomena are not the truth of origin. However, craving alone is spoken of as the truth of origin because it is paramount. 2. The meaning of serving as causes capable of obtaining defiled fruits. Namely, all defiled phenomena within the internal body of the three moral natures that can serve as supporting causes and possess karmic maturation are all the truth of origin. The Yogācārabhūmi and other texts state that in the twelve links, retrogressively contemplating aging and death has two kinds of causes: first, gross arising, namely the link of birth; second, subtle arising, namely craving, grasping, and existence, up to contemplating back to consciousness and turning back—all these are called the origin of aging and death. Therefore, we know that as supporting causes, indeterminate and other phenomena are also called origin; it does not say that what are not links are also called origin. / Tathatā, analytical cessation, unshakeability, and the cessation of ideation and feeling—all unconditioned phenomena are called the truth of cessation. The Abhidharmasamuccaya-śāstra states that tathatā, the noble path, and the non-arising of afflictions are called the truth of cessation. This explains the support of cessation, that which effects cessation, and the nature of cessation; the cessation of defiled phenomena upon the objective sphere of tathatā realized by right wisdom—nominal and real together constitute the characteristic of the truth of cessation. / The five uncontaminated aggregates are called the truth of the path. The Abhidharmasamuccaya and other texts state that the path of accumulation, the path of preparation, the path of seeing, the path of cultivation, and the path of culmination are all called the truth of the path; the truth of the path is revealed based on the intrinsic nature of the path and the retinue of the path. / Because these four truths subsume all phenomena entirely, the Nirvāṇa Sūtra says: "Kāśyapa asked: 'Just as the Buddha once entered the Śiṃśapā Grove, picked up small tree leaves, and told the monks: "What I have already taught is like the leaves in my hand; the Dharma I have not taught is like the leaves in the forest." Yet it is said that the four truths subsume all phenomena entirely. If they subsume them entirely, then everything has already been taught completely; why say that what is untaught is like the leaves in the forest? If they do not subsume them entirely, there should be a fifth truth.' The Bhagavat told him: 'The four truths subsume them entirely. However, when it is generally said "this is the truth of suffering," the two vehicles cannot distinguish the immeasurable aspects of all suffering, which cannot be known by śrāvakas and pratyekabuddhas; and so forth up to the truth of the path is also like this.'" The meaning here is that although the four truths subsume all phenomena entirely, the broad and subtle distinctions cannot be known by the two vehicles and others; therefore it is said to be untaught, not that there is a fifth truth. / In revealing the real based on expression, tathatā is also subsumed under the truth of cessation; therefore the Abhidharmasamuccaya says: "The nature of cessation is properly subsumed under the truth of cessation." The Nirvāṇa Sūtra also says: "It is subsumed under the four truths." Thus it says that the two vehicles have suffering and have truth, but do not have reality; the bodhisattvas possess both; the other three are also like this. If one discards expression to discuss the ultimate, then it is not the truth of cessation; therefore, outside of the four truths, the Yogācārabhūmi speaks of the non-posited truth. / The above generally explains the four truths according to category. In terms of the substance of the Dharma, there are gross and subtle, and the wisdom capable of knowing has superior and inferior. Based on this, the Śrīmālādevī-sūtra speaks of eight truths: the four active noble truths and the four inactive noble truths. Such eight noble truths cannot be known by the two vehicles. In the newly translated sūtras they are called the "posited truths" and the "non-posited truths." As for the four active noble truths, the twelve links of dependent origination of life and death of delimited transmigration are called suffering; afflictions and karma are called origin; analytical cessation is called cessation; the category of wisdom of the emptiness of persons is called the path. As for the four inactive noble truths, the five aggregates of the life and death of inconceivable transformation are called suffering; the cognitive obscuration is called origin; non-abiding nirvāṇa is called cessation; the category of wisdom of the emptiness of phenomena is called the path. As already explained previously. Now, the wheel of the four truths is turned based on the general characteristics or based on delimited transmigration, for the sake of the two vehicles.