大般涅槃經集解 32.56

32.56

案道生曰：向云四諦有實名為實諦。而如來虛空佛性皆是真實，便是四諦真實，合以為三。三有不實，故須分別也。僧亮曰：文殊以常為真實，常法有三，謂果說如來、因說佛性、餘說虛空。此三常無差別，可為真實。餘法非實也。法瑤曰：已明菩薩得為實諦之義，似與佛齊，故發斯問，將顯如來異於菩薩有實有諦，如來唯實無諦。所以者何？諦者，用照審決之謂。如來理窮道盡，息照癈審、湛然永安，是以無諦之名。常住不變，故有實之稱。又有一義：夫諦者，定物之名也。如來至寂，出於名數之表，非名之所能定。故下歷明四諦，釋如來無諦之義也。自斯已還，既未窮理；若窮理體圓，明照審物，可以名定者也。僧宗曰：文殊領解下六句設難。即是如來者，會三法領解之辭也。所以作此領解者，向雖言同實，如似異與果體為一，故須簡也。寶亮曰：此下料簡上七門也。就釋第一章中有五階：第一辨異、第二釋異、第三結真、第四遣對治、第五還捉苦以結句也。問意唯虛空等三法為實諦，三法之外更無差別實諦耶？

Daosheng notes: "Previously it was said that the four truths possessing reality are called the truth of reality. Yet the Tathāgata, space, and the buddhadhātu are all real; this means that the reality of the four truths combines with them to make three. If among the three there is something unreal, they must be distinguished." Sengliang notes: "Mañjuśrī takes permanence as reality. Permanent dharmas are three: in terms of the fruit, it is said to be the Tathāgata; in terms of the cause, it is said to be the buddhadhātu; in other terms, it is said to be space. These three, being permanent and without distinction, can be considered real. Other dharmas are not real." Fayao notes: "Having already clarified the principle by which a bodhisattva attains the truth of reality, it seemed equal to the Buddha; therefore he raises this question, intending to show that the Tathāgata is distinct from the bodhisattva in that [the bodhisattva] has both reality and truth, while the Tathāgata has only reality and no truth. Why? 'Truth' refers to illumination, examination, and determination. In the Tathāgata, the principle is exhausted and the path is complete; illumination ceases and examination is set aside, serenely resting in eternal peace; hence there is no name of 'truth'. Because it is permanently abiding and immutable, it possesses the designation of 'real'. There is also another meaning: 'truth' is a name that determines things. The Tathāgata is supremely tranquil, transcending names and categories, and cannot be determined by names. Therefore, below, he goes through the four truths to explain the meaning of the Tathāgata having no truth. From this level down, the principle has not yet been exhausted; if the principle were exhausted and its essence complete, brightly illuminating and examining things, it could be determined by names." Sengzong notes: "Mañjuśrī grasps the understanding of the six lines below to formulate the objection. 'That is the Tathāgata' is the phrasing of the understanding that unifies the three dharmas. The reason he forms this understanding is that, although earlier they were said to share reality, it seemed as if they were distinct yet one with the fruit-essence; hence they must be sorted out." Baoliang notes: "From here down is the examination of the above seven gates. Regarding the explanation of the first chapter, there are five stages: first, distinguishing difference; second, explaining the difference; third, concluding with the real; fourth, dispelling remedies; fifth, returning to seize suffering to conclude the line. The intention of the question is: are only the three dharmas of space and so forth the truth of reality, such that outside of these three dharmas there is no other distinct truth of reality?"