勝鬘寶窟 3.31

3.31

「世尊此四聖諦」下，此是第十〈一諦章〉。上來前四章，通明量無量、究竟非究竟；此下四章，就無量諦中更明取捨，謂三諦不究竟、一滅諦究竟。上四章為二：初明無量諦、次三章辨如來藏法身空義隱覆。今四章亦開為二章，正論諦究竟非究竟；次兩章，謂如來藏依持及清淨隱覆。初二章論諦即二：第一對三諦非究竟，明滅諦是究竟；第二對昔依非究竟，今一滅諦依是究竟。問：何故一諦對今、一依對昔？答，前〈聖諦章〉以對昔有量明今無量，故一諦不復對昔。上來對今三諦非究竟，是故須對今三非究竟明一滅究竟。上來未對昔依明今一依，是故對昔依非究竟辨今依究竟。〈一諦章〉以對今三非究竟明今一滅究竟，是故一依不更對今三依非究竟、一依是究竟。就此一章以二門釋之：一來意門。從〈聖諦〉至〈空義隱覆〉，上已論昔諦非究竟、今無量究竟。今就無量諦中，自簡三非究竟、一是究竟，故有〈一諦章〉來。又欲明佛教大宗舒卷之，佛法廣說則八萬四千，攝八萬四千在於八諦，次攝八諦唯成一四諦，雖有四諦終歸一諦，唯此一諦是其真實。對多是故言一，若歸一諦則無覆多，無多亦不可言一。故《法華》云「是法不可示，言辭相寂滅。」《大品》云「是四諦平等，佛不能行、佛不能到。」蓋是佛法之大宗也。第二釋名門。言一諦者，四諦之中其唯簡取一苦滅諦，故名為一。此一非虛妄及異，故名為諦也。

From “World-Honoured One, these four noble truths” downwards, this is the tenth chapter, the “Chapter on the Single Truth”. In the preceding four chapters above, there was a general explanation of the measurable and the immeasurable, the ultimate and the non-ultimate. These four chapters below, within the immeasurable truths, further clarify acceptance and rejection, namely that the three truths are non-ultimate and the one truth of cessation is ultimate. The four chapters above were divided into two: first explaining the immeasurable truths, and then the next three chapters discerning the concealment of the real by the tathāgatagarbha, the dharmakāya, and the meaning of emptiness. The present four chapters are also opened into two chapters directly discussing whether truths are ultimate or non-ultimate; and then two chapters, namely the support and maintenance of the tathāgatagarbha and its pure concealment. The first two chapters discussing truths are also twofold: first, contrasting with the three truths being non-ultimate, clarifying that the truth of cessation is ultimate; second, contrasting with the past supports being non-ultimate, clarifying that the present single support of the truth of cessation is ultimate. Question: Why is the single truth contrasted with the present, while the single support is contrasted with the past? Answer: The preceding “Chapter on the Noble Truths” contrasted the past measurable with the present immeasurable; therefore, the single truth is no longer contrasted with the past. The above text contrasted the present three truths as non-ultimate; therefore, one must contrast with the present three being non-ultimate to clarify that the one cessation is ultimate. The above text had not yet contrasted the past supports to clarify the present single support; therefore, it contrasts with the past supports being non-ultimate to discern that the present support is ultimate. The “Chapter on the Single Truth” contrasts with the present three being non-ultimate to clarify that the present one cessation is ultimate; therefore, the single support does not again contrast with the present three supports being non-ultimate and the single support being ultimate. This single chapter is explained through two approaches: First, the approach of the purpose of its appearance. From “Noble Truths” to “Concealment by the Meaning of Emptiness”, the past truths being non-ultimate and the present immeasurable being ultimate have already been discussed above. Now, within the immeasurable truths, it specifically selects the three as non-ultimate and the one as ultimate; hence the “Chapter on the Single Truth” appears. Furthermore, it intends to explain the unfolding and folding of the grand theme of the Buddha’s teaching: when the Buddha-Dharma is explained extensively, there are eighty-four thousand [teachings]; subsuming the eighty-four thousand, they reside in the eight truths; next, subsuming the eight truths, they become merely one set of four truths; although there are four truths, they ultimately return to a single truth, and only this single truth is the real. It is called “one” in contrast to the many; if one returns to the single truth, then there is no longer the many, and where there is no many, neither can it be called “one”. Therefore the Lotus Sūtra says: “This Dharma cannot be shown; the characteristics of words are extinguished in stillness.” The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: “These four truths are equal; the Buddha cannot practice them, the Buddha cannot reach them.” This is indeed the grand theme of the Buddha-Dharma. Second, the approach of explaining the name. As for “single truth”, among the four truths it specifically selects only the one truth of the cessation of suffering; hence it is called “single”. This one is neither false nor disparate; hence it is called “truth”.