大般涅槃經集解 31.18

31.18

案僧亮曰：為觀不同，而說昔之苦集唯有三人。因論四人觀有差別，語次及之也。菩薩能觀苦觀，愛無上八患，因論觀人差別，以顛倒為苦，三人皆倒、有苦也。以見苦名諦，三人皆見苦，故有諦也，下須跋之。觀欲界無常如病，得出色界，是凡夫見苦也。以三人於佛有苦倒故，於諦不得稱真也。解苦者，生死也；無苦者，涅槃也。於二不倒，是謂無苦而有真諦。苦麁集細，凡夫不見集，故無諦也。有集諦者，於佛有倒，受變易之苦，故是集也。識分段因，故有諦也。上但言凡夫是集，不說變易之苦也。寶亮曰：上既說苦集諦竟，今且結成諦用。不成諦用者，課凡夫識非而離過。云凡夫人有苦無諦者，凡愚但粗知逼惱事苦，不諦解苦之所以，故無諦用也。二乘有苦諦者，有逼惱事苦，非不粗解除於苦因，所以得言有諦用也。無真實者，不知佛無苦，由合佛作苦觀，故無真實也。諸菩薩解苦無苦者，昔日解苦無苦性空，今日解金剛以還有苦、佛果是無苦，互明辨兩廂，所以有真諦也。下餘三諦，義例可知。大士雙明兩輪安法得所，故有真也。

Sengliang comments: Because their contemplations differ, it was formerly said that suffering and origination pertain only to three kinds of persons. Because of discussing the differences in contemplation among the four kinds of persons, the sequence of discussion reaches this. The bodhisattva is able to contemplate suffering and contemplate that craving lacks the supreme eight afflictions. In discussing the differences among persons who contemplate, taking inversion as suffering, the three kinds of persons are all inverted and have suffering. Because seeing suffering is called 'truth', and the three persons all see suffering, they therefore have the truth; Subhadra below exemplifies this. Contemplating the desire realm as impermanent like an illness and thereby gaining escape into the form realm is ordinary persons' seeing of suffering. Because the three kinds of persons possess inversions regarding suffering with respect to the Buddha, their truth cannot be called 'true'. Understanding suffering refers to saṃsāra; 'without suffering' refers to nirvāṇa. Not being inverted with respect to either of these is called having no suffering and having the true truth. Suffering is coarse, while origination is subtle; ordinary persons do not see origination, and therefore have no truth. Having the truth of origination means: having inversions regarding the Buddha, they undergo the suffering of inconceivable transformation, which is therefore origination. Because they recognize the cause of fragmented birth and death, they have the truth. Above it only said that ordinary persons are origination, without speaking of the suffering of transformation. Baoliang comments: Having already explained the truths of suffering and origination above, he now concludes their functioning as truth. Those who do not achieve the functioning of truth are ordinary persons who are examined so that they recognize errors and leave faults behind. That ordinary persons have suffering but no truth means: the foolish and ordinary only coarsely know the suffering of pressing affliction in phenomena, but do not truly understand the reason for suffering; therefore, they lack the functioning of truth. That the two vehicles have the truth of suffering means: they have the suffering of pressing affliction in phenomena, and it is not that they do not coarsely understand and eliminate the causes of suffering; therefore, it can be said that they have the functioning of truth. Having no 'true' [truth] means: not knowing that the Buddha is without suffering, they still subsume the Buddha into their contemplation of suffering; hence they lack the true truth. That the bodhisattvas understand suffering and non-suffering means: formerly they understood that suffering and non-suffering are empty in nature; today they understand that up to the vajropama-citta there is suffering, while the Buddha-fruit is without suffering. By clearly distinguishing both sides, they therefore have the true truth. The remaining three truths below may be understood by analogy with this principle. The Great Beings clearly illuminate both wheels and establish dharmas properly, and therefore they have the true.