大般涅槃經集解 32.54

32.54

案道生曰：二乘雖有四諦，以無真實惑，成八倒虛空之惑也。縱令得解，非大乘也。若體真四諦，則無病也。僧亮曰：佛以七義說實也。真法以體常無變故也，不倒以境智皆實故也，不虛以言無虛妄故也，大乘以究竟盡苦故也，佛說以所言不謬故也，一道以更無異因故也，常樂以果中無上故也。此表實法無不實也。法瑤曰：常樂我淨為真法，菩薩體之，則無以倒。其解真正，確然不改，可曰為實。智無不審、慧無不識，審識之義可曰為諦，是以菩薩之解名曰真法。無有顛倒、無有虛妄，名曰大乘，一道清淨者也。備此眾義，名曰實諦也。僧宗曰：此實諦明理曠矣。何者？前二諦正攝詮耳，未攝忘詮之旨。今實諦者，即體以辨義，忘詮之處亦復為實，是則下惑上解，豈有一理而不不盡耶？就文雖有八句，義不出六也。初明佛果行人是實；第二第三顛倒虛妄二句，解惑以明義也；第四第五就教以明實也；第六明因實；第七明果實。今六句所不收悉，還以境實而收之也。第一第七二句，前則據人、後則據法，以此為異也。顛倒虛妄者，據其重處為言也。虛妄者，從未免相惑。金剛心已還，就輕處說也。寶亮曰：七重辨實，第一明果體實也。真法者，法若不真，不名為實。故知神明妙體，非偽因所生。理相虛寂，過有言之表。唯斯一法，可稱真而實也。第二就境界辨實。第三就正智為實，耶解非實。第四明大乘是實，小乘非實。第五明教實，昔教所詮未必盡實。要是佛說，當時有益，是故為實；魔教亂真，能令行人入生死，故言非實。第六一道清淨明因實。一道是一因，若有異因則非實也。第七常我樂淨，明果實也。與第一句何以為異？彼明果體，據得果時為語；此明佛弟子所行，必定當得此四法故，是為因中說果。以此為異。

Daosheng notes: "Although the two vehicles have the four truths, because they lack reality, their delusions become the empty delusions of the eight inversions. Even if they attain understanding, it is not the Mahāyāna. If one embodies the true four truths, then there is no affliction." Sengliang notes: "The Buddha explains reality by means of seven meanings: the true Dharma is because its essence is permanent and immutable; being non-inverted is because both sphere and wisdom are real; being non-false is because the words are free from falsehood; the Mahāyāna is because it definitively exhausts suffering; spoken by the Buddha is because what is uttered is unerring; the single path is because there is no other cause; permanence and bliss are because within the fruit there is nothing higher. This indicates that the real dharma has nothing that is not real." Fayao notes: "Permanence, bliss, self, and purity are the true Dharma; when a bodhisattva embodies them, there is no inversion. His understanding is correct and true, resolute and unchanging, and may be called real. His wisdom leaves nothing unexamined, and his insight leaves nothing unrecognised; the meaning of examining and recognising can be called 'truth'. Therefore the bodhisattva's understanding is called the true Dharma. Being without inversion and without falsehood is called the Mahāyāna, the single path of purity. Endowed with these manifold meanings, it is called the truth of reality." Sengzong notes: "This truth of reality illuminates the principle broadly. Why? The previous two truths merely subsumed the explications, not yet subsuming the purport that forgets the explication. Now the truth of reality distinguishes meaning by directly accessing the essence; the place where explication is forgotten is also real. Thus, from delusion below to understanding above, how could there be a single principle that is not exhausted? Regarding the text, although there are eight lines, their meaning does not exceed six: first, it clarifies that the practitioner of the Buddha-fruit is real; second and third, the two lines on 'inversion' and 'falsehood' clarify the meaning through understanding and delusion; fourth and fifth, clarify reality with respect to the teaching; sixth, clarifies the reality of the cause; seventh, clarifies the reality of the fruit. What is not encompassed by the six lines now is all subsumed again under the reality of the sphere. The first and seventh lines differ in that the former is based on the person and the latter on the Dharma. 'Inversion' and 'falsehood' are spoken with respect to the heavier aspects. 'Falsehood' is spoken with respect to the lighter aspects, from not yet escaping the delusion of marks down through the diamond-like mind." Baoliang notes: "The distinguishing of reality has seven layers. The first clarifies the reality of the essence of the fruit: regarding 'true Dharma', if a dharma is not true, it is not called real. Hence we know that the marvelous essence of the spiritual consciousness is not born of spurious causes. Its principle and marks are empty and tranquil, transcending the realm of speech. Only this single dharma can be called true and real. Second, reality is distinguished with respect to the sphere. Third, reality is determined by correct wisdom, while erroneous understanding is unreal. Fourth, clarifies that the Mahāyāna is real while the Small Vehicle is unreal. Fifth, clarifies the reality of the teaching: what was explicated in past teachings was not necessarily completely real; only what is spoken by the Buddha was beneficial at the time, and therefore real, whereas the teachings of Māra confound the real and can cause practitioners to enter saṃsāra, and hence are called unreal. Sixth, 'the single path is pure' clarifies the reality of the cause: the single path is the single cause; if there were a different cause, it would be unreal. Seventh, 'permanence, self, bliss, and purity' clarifies the reality of the fruit. How does this differ from the first line? That one clarified the essence of the fruit, speaking with reference to the time of attaining the fruit; this clarifies that what the Buddha's disciples practice will definitively attain these four dharmas, and so speaks of the fruit within the cause. In this lies the difference."