大方廣佛華嚴經隨疏演義鈔 63.73

63.73

疏「為說四諦十六行等」者，謂苦下有四，即苦、空、無常、無我。集下有四，集、因、生、緣。滅下有四，滅、淨、妙、離。道亦有四，道、如、行、出，故是俗諦。疏「即四重二諸諦」等者，言四重者，一假實二諦、二事理二諦、三四諦勝義二諦、四安立非安立二諦，廣如玄中。今是第三重中者，以四諦為俗故。遠公亦說三種二諦：一就相分別，情想之有名為世諦，無相之空名第一義。二相實相對，妄想之法情有理無名為世諦，即此經中空如來藏真實之法；相寂體有名第一義，即不空如來藏也。三就實分別，不空藏中體名真諦、用名世諦。今諸諦第一，就第二門，似非得意。疏「不同瑜伽」等者，《瑜伽》但云「依曉悟他」，是以通也。

Regarding the commentary's "explaining the sixteen aspects of the four truths and so forth," under suffering there are four: suffering, emptiness, impermanence, and non-self. Under origin there are four: origination, cause, arising, and condition. Under cessation there are four: cessation, purity, excellence, and departure. The path also has four: path, correctness, practice, and liberation; hence these are conventional truth. Regarding the commentary's "namely the fourfold two truths and various truths," as for the fourfold, they are: first, the two truths of nominal and real; second, the two truths of phenomena and principle; third, the two truths of the four truths and the ultimate; fourth, the two truths of posited and non-posited, as detailed in the overview. The present case belongs to the third fold, because it takes the four truths as conventional. Master Huiyuan also spoke of three kinds of two truths: First, differentiation according to characteristics: the existence of conceptualization is termed worldly truth, and the emptiness of non-characteristic is termed the ultimate truth. Second, the mutual contrast of characteristic and real: the dharma of delusional conceptualization, which exists in thought but is absent in principle, is termed worldly truth, which is the empty tathāgatagarbha in this sūtra; real dharmas whose characteristics are quiescent and whose essence is existent are termed the ultimate truth, which is the non-empty tathāgatagarbha. Third, differentiation according to the real: within the non-empty tathāgatagarbha, the essence is termed ultimate truth, and the function is termed worldly truth. Now, regarding the first of the various truths, taking it according to the second gate seems to miss the intended meaning. Regarding the commentary's "different from the Yogācāra and so forth," the Yogācārabhūmi merely says "relying on awakening others," which is why it is shared.