大方廣佛華嚴經隨疏演義鈔 29.2

29.2

疏「又究此四」下，第四無作四諦。文中亦三：初總明。言「非唯但空」者，揀上無生但顯空義便為真實，正是所宗。二「今了」下，別示四相。「陰入皆如」者，前云即空，今云即如，理已別矣。又言「無苦可捨」，非是空故，無有可捨。今體即如，如外無苦，何所捨耶？此句言如，如尚似空；集言「無明塵勞皆即菩提」，豈同前空苦？菩提體外無別可斷，不同無生空無可斷。前則空中無華，云何可摘？今則波即是水，不得除波。下二諦例然。「生死即涅槃」，非是體空無生滅也。「邊邪皆中正」者，非離邊外別有中道，非離邪外別有正道，亦非無邊無邪無可修也。細尋可見，勿濫無生。故《涅槃．四諦品》云「若知如來常住，名修習苦。若知法常，是名修集。若修滅者若多修空，名為不善。何以故？滅壞一切法故、壞於如來真法藏故，同於外道。若有說言：有如來藏雖不可見，若滅煩惱乃能得入。若發此心一念因緣，於證得中而得自在。」結云「以如來祕密藏者，即是滅諦。道聖諦者，所謂佛法僧寶及正解脫。若能一念發心，見如來常住無變，法僧解脫亦復如是。名修習道。」上皆無作四諦意也。

Regarding the Commentary from "Moreover, investigating these four" onward, this is the fourth [aspect], the unconditioned four truths. Within the text there are also three parts: First, the general explanation. The statement "it is not merely emptiness alone" distinguishes this from the preceding [truth of] non-arising, which merely manifests the meaning of emptiness as being the real; here it is precisely the central doctrine. Second, from "Now realizing" onward, the individual characteristics of the four are shown. As for "the aggregates and sense bases are all tathatā," previously it was said that they are immediately empty, whereas now it is said that they are immediately tathatā; the principle is already different. Moreover, saying "there is no suffering to be abandoned" is not because it is empty that there is nothing to be abandoned. Now their essence is immediately tathatā, and outside of tathatā there is no suffering; what, then, is there to abandon? This phrase speaks of tathatā, yet tathatā still resembles emptiness; when origin says, "the dust and labor of avidyā are all immediately bodhi," how could this be the same as the previous emptiness of suffering? Outside the essence of bodhi there is no other [defilement] to be severed, unlike the emptiness of non-arising where there is nothing to sever. In the former, there are no flowers in the sky—how could they be plucked? Here, the waves are immediately the water; one cannot eliminate the waves. The lower two truths are analogously so. "Saṃsāra is immediately nirvāṇa" does not mean that its essence is empty and devoid of arising and ceasing. "Extremes and errors are all central and correct" means that there is no Middle Way separate from the extremes, no noble path separate from errors, nor does it mean that without extremes and errors there is nothing to cultivate. A close examination will reveal this; do not confound it with non-arising. Therefore the "Chapter on the Four Truths" of the Nirvāṇa Sūtra says: "If one knows that the Tathāgata is eternally abiding, this is called cultivating [the truth of] suffering. If one knows that the Dharma is eternal, this is called cultivating origin. If one who cultivates cessation cultivates emptiness extensively, this is called unwholesome. Why is this? Because it destroys all dharmas, and because it destroys the Tathāgata's true treasury of Dharma, making one identical with non-Buddhists. If someone should say, 'There is a tathāgatagarbha which, although invisible, can be entered only when afflictions are extinguished,' if one gives rise to this thought as a causal condition for a single thought-moment, one will attain mastery in realization." It concludes: "Because the secret treasury of the Tathāgata is none other than the truth of cessation. As for the noble truth of the path, it refers to the Three Jewels of Buddha, Dharma, and Saṅgha, and right liberation. If in a single thought-moment one can give rise to the mind and see that the Tathāgata is eternally abiding and unchanging, and that the Dharma, Saṅgha, and liberation are also like this, this is called cultivating the path." The above are all the purport of the unconditioned four truths.