大方廣佛華嚴經隨疏演義鈔 28.59

28.59

疏「性相云何」下，第二辯體相。謂正出體性即說行相，故名體相。於中亦二：先辯性相、二屬經結示。今初，通有天台四四諦意。四四諦者，玄文已具，今略列名：一生滅四諦、二無生四諦、三無量四諦、四無作四諦。依常所釋，但有其二：或名有作無作、或名有量無量，有作有量即是小乘，無作無量即是大乘。今以義開，故成四四。初則生滅四諦，文有三：初正明。然句皆二義，如逼迫名苦則釋別名，亦當辯相。一逼迫身心是苦行相。二「即有漏色心」者，正出體也。色心即五蘊，心是四故。五盛陰苦苦故，不攝無為故。增長名集，是釋名相，積集增長故。「即業煩惱」者，出體。下二諦例知。而道云等者，等取八正道等。二「此約相說通大小乘」者，結屬生滅四諦也。然四諦有相有性，上所辯性是相性也，下說無相是真性也。三「智論云」下，引證通大小乘。亦是結前生後，結前是生滅四諦。「大乘四諦皆無相」下，生後無生四真諦也。

From the Commentary's 'What are the nature and characteristics?' downwards, this is the second part, analysing the essence and characteristics. That is, directly presenting the essential nature, it then speaks of the operative characteristics; hence it is called 'essence and characteristics'. Within this there are also two parts: first, analysing the nature and characteristics; second, attributing them to the sūtra to conclude and indicate. Now for the first: broadly, it contains the meaning of Tiantai's four kinds of four truths. As for the four kinds of four truths, they are already provided in the profound text [of the Commentary], and now their names are briefly listed: 1. The four truths of arising and cessation; 2. The four truths of non-arising; 3. The four truths of the immeasurable; 4. The four truths of non-action. According to the usual explanation, there are only two: either called conditioned and unconditioned, or called measurable and immeasurable. Conditioned and measurable are Hīnayāna; unconditioned and immeasurable are Mahāyāna. Now, unfolding them according to their meanings, they become four [kinds of] four. The first are the four truths of arising and cessation; this text has three parts: First, directly clarifying them. Yet each phrase has two meanings: for instance, 'oppression is called suffering' explains the specific name, and also ought to analyse its characteristic. 1. Oppressing body and mind is the operative characteristic of suffering. 2. 'Namely, defiled matter and mind' directly brings out the essence. Matter and mind are the five aggregates, because mind comprises four. Because the suffering of the five grasping aggregates is suffering itself, it does not subsume the unconditioned. 'Accumulation is called origin' explains the name and characteristic, because of gathering and increasing. 'Namely, karma and afflictions' brings out the essence. The following two truths should be understood by analogy. When the path mentions 'and so forth', it includes the eightfold noble path and so on. Second, 'This is spoken in terms of characteristics and applies across both the Hīnayāna and Mahāyāna' concludes and attributes this to the four truths of arising and cessation. Yet the four truths have characteristics and have nature: what was analysed above as nature is the nature of characteristics; what is spoken of below as having no characteristics is the true nature. Third, from 'The Mahāprajñāpāramitā-śāstra states' downwards, it adduces proof of applying across both the Hīnayāna and Mahāyāna. This also concludes what preceded and gives rise to what follows: concluding what preceded refers to the four truths of arising and cessation; from 'The Mahāyāna four truths are all without characteristics' downwards gives rise to the subsequent four true truths of non-arising.