大般涅槃經集解 32.58

32.58

案僧亮曰：若以不變為實者，有常而不變，無常而不變也。常無常異，實義不異，一切皆實也。非苦非諦者，釋實義。學地推求，故有諦不諦；無學無求，故非諦也。法瑤曰：凡夫有苦無諦，二乘有苦有諦，菩薩有諦有實，如來有實無諦也。僧宗曰：此下有五重明也。第一歷四諦明如來不同。次第二釋所以不同。第三釋人情疑，疑言乃可不同於四諦，然此三法何必不別體耶？今明三法一體所以是常，成不同之義。第四結非。第五總結釋也。寶亮曰：此第一階辨異也。遍歷四諦，當體皆實。雖當體是實，而非上三法之實，故下言「如來非苦非諦是實」，謂極果之實非四諦之實也。

Sengliang notes: "If one takes immutability as reality, there is that which is permanent and immutable, and that which is impermanent and immutable. Though the permanent and impermanent differ, their real meaning does not differ; everything is real. 'Neither suffering nor truth' explains the meaning of reality. On the stage of training there is investigation and seeking, hence there is truth and non-truth; the aśaikṣa is without seeking, hence it is not truth." Fayao notes: "Ordinary persons have suffering but no truth; the two vehicles have suffering and have truth; bodhisattvas have truth and have reality; the Tathāgata has reality and no truth." Sengzong notes: "From here down there are five layers of clarification: first, reviewing the four truths to clarify that the Tathāgata is not the same; second, explaining why they are not the same; third, resolving people's doubts—the doubt being that while it may well be distinct from the four truths, must these three dharmas not have distinct essences? Now it clarifies that the three dharmas have a single essence and are therefore permanent, establishing the meaning of their not being the same; fourth, concluding with negation; fifth, concluding with a general explanation." Baoliang notes: "This is the first stage, distinguishing difference. Going through the four truths, each in its own essence is real. Although each in its own essence is real, it is not the reality of the three dharmas above; hence it says below, 'the Tathāgata is neither suffering nor truth, but is real,' meaning that the reality of the ultimate fruit is not the reality of the four truths."