大方廣佛華嚴經隨疏演義鈔 29.4

29.4

疏「故斯一品」下，第二會經結示。上第三段中言此經正同無量四諦，且從一義耳；今則具結通具四種也。故上疏云「而文義包博言含性相」，相即生滅及與無量，性即無生及與無作。相以廣狹成二四諦，性以空實成二四諦。經宗必融，舉一收四方是經旨，以四種四諦義出諸師，故疏闇用使合經文，不標名目，恐驚常聽。結歸二對順常經論，或名有作無作、或名有量無量。今之結意，有作即生滅、有量同無生，於有量上說無生耳。餘二名同五地十重，至文自見。今略示名：一善知俗諦、二善知第一義諦、三相諦、四差別諦、五成立諦、六事諦、七生諦、八盡無生諦、九入道智諦、十善知一切菩薩地次第成就諦乃至善知如來智成就諦。

Regarding the Commentary from "Therefore this single chapter" onward, this is the second [section], synthesizing with the sūtra and concluding with an explanation. In the third section above, saying that this sūtra is precisely identical with the immeasurable four truths merely followed one meaning; now it fully concludes that it universally encompasses all four kinds. Therefore the Commentary stated above: "Yet the text and meaning are vast and comprehensive, its words containing essence and characteristics." Characteristics refer to arising-and-ceasing and the immeasurable; essence refers to non-arising and the unconditioned. Characteristics, through breadth and narrowness, constitute two [sets of] four truths; essence, through emptiness and reality, constitutes two [sets of] four truths. The central doctrine of the sūtra must be all-merging; to raise one and encompass the four is precisely the sūtra's purport. Because the meaning of the four kinds of four truths originated from various masters, the Commentary implicitly employs them to accord with the sūtra text without explicitly displaying their titles, fearing it would alarm ordinary listeners. Concluding and returning to the two pairs accords with conventional sūtras and treatises: they are either called conditioned and unconditioned, or called measurable and immeasurable. The meaning of the present conclusion is that the conditioned is arising-and-ceasing, and the measurable is identical with non-arising; non-arising is simply spoken of with respect to the measurable. The remaining two names are identical to the ten layers of the fifth stage, which will be apparent when reaching that text. Now their names are briefly shown: 1. well knowing the conventional truth; 2. well knowing the ultimate truth; 3. the truth of characteristics; 4. the truth of distinctions; 5. the truth of establishment; 6. the truth of affairs; 7. the truth of arising; 8. the truth of exhaustion and non-arising; 9. the truth of knowledge that enters the path; 10. well knowing the truth of the sequential fulfillment of all bodhisattva stages up to well knowing the truth of the fulfillment of the Tathāgata's knowledge.