大般涅槃經集解 32.6

32.6

案僧亮曰：此下竟四諦門，第三總會通，明佛所覺了萬法，如大地所生之草，而昔為二乘說，如手中草。故迦葉今捉此作問也。問佛所覺了法如大地草，為當入四諦、為當不入者，應有五諦。佛下答言，悉攝在四諦理。而往取不出四諦，四諦名收，理豈有遺，所以故云「悉攝在四諦」。雖言入中，亦猶不名說。何以然？若鑒此境，窮則生智，亦滿二乘。但總相知諸法，未曲達其深旨，故生解脫劣，於知法門亦局淺。若解不如佛，當知未窮境。以見境未周，故於此人而往望得言，取攝則不盡，雖說不名說。

Sengliang comments: From here to the end of the section on the four truths is the third part, the comprehensive reconciling integration, clarifying that the myriad phenomena awakened to by the Buddha are like the grass growing on the great earth, whereas what was expounded formerly for the two vehicles was like the grass in his hand. Therefore Kāśyapa now takes this up to frame his question. He asks whether the phenomena awakened to by the Buddha, like the grass of the great earth, enter the four truths or do not enter them; if they did not enter, there ought to be five truths. The Buddha replies below that all are subsumed within the principle of the four truths. When examined thoroughly, nothing goes beyond the four truths; since the names of the four truths encompass them, how could the principle leave anything out? Hence it is said: 'all are subsumed within the four truths'. Even though it is said that they enter therein, they are still not called expounded. Why is this? If one contemplates this realm to the utmost, wisdom is born and also fully realized. The two vehicles only know all phenomena in their general marks, not having penetrated fully into their deep intent; hence the vimokṣa they produce is inferior, and their knowledge of the Dharma gates is also narrow and shallow. If their understanding is not like the Buddha's, one should know they have not exhausted the realm of objects. Because their seeing of the realm of objects is not comprehensive, looking toward these persons it can be said that their subsumption is not exhaustive; thus although spoken, it is not called expounded.