大般涅槃經集解 32.50

32.50

案道生曰：就前說不了，如似實諦，全異四諦，故更問也。僧亮曰：問一諦總上六諦，名為實諦也。因上二乘有苦集諦而不真實，似如二乘實諦不攝，是以明也。法瑤曰：前言二乘實諦，菩薩有之，今問菩薩所以得實諦之義也。僧宗曰：此明慧境之第三辨實諦也。上會四諦，言聲聞有苦有苦諦而無真實，菩薩解苦無苦而有真實。若解理而真實者，為更有何境為其所知？故致此問也。

Daosheng notes: "With regard to the preceding explanation being unclear, it seemed as if the truth of reality were entirely distinct from the four truths; therefore he asks again." Sengliang notes: "He asks about the one truth that subsumes the above six truths, which is called the truth of reality. Because previously the two vehicles were said to have the truths of suffering and origination but not reality, it seemed as though the two vehicles were not subsumed by the truth of reality; hence this is clarified." Fayao notes: "Previously it was said that the truth of reality of the two vehicles is possessed by bodhisattvas; now he asks about the principle by which bodhisattvas attain the truth of reality." Sengzong notes: "This is the third [section] illuminating the sphere of wisdom: distinguishing the truth of reality. Above, harmonizing the four truths, it was said that the śrāvakas have suffering and the truth of suffering but lack reality, while bodhisattvas understand suffering, are free from suffering, and possess reality. If one understands the principle and possesses reality, is there still some further object that is their known sphere? Therefore this question was posed."