大般涅槃經集解 34.12

34.12

案僧亮曰：四諦二諦，昔來凡是廣說，顯示應迹，似乖將欲會之故也。法瑤曰：聞上廣說四諦真實之義，歎今說實諦於昔鹿苑為更轉也。僧宗曰：三重明慧，窮理盡性，聖行已畢。迦葉取時眾之心，假為不達，因以盡疑也。寶亮曰：一品之中第四，遣執明慧也。若於緣中虛心屬法，則成智慧用也。文殊一問，成有三過：一謂如來實涅槃、二云佛作心轉法輪、三謂更轉也。

Sengliang comments: In the past, all extensive explanations of the four truths and two truths were to display the traces of response, appearing to diverge; he is now about to harmonize them, hence this [question].
Fayao says: Having heard the above extensive explanation of the true meaning of the four truths, he praises the present explanation of the true truth as a turning anew compared to that at Mṛgadāva in the past.
Sengzong says: In three tiers, he clarifies wisdom, fully investigating the principle and exhausting the nature; the noble conduct is now concluded. Kāśyapa takes up the mind of the assembly and feigns incomprehension, so as to exhaust doubts through this.
Baoliang says: Within this single chapter, this is the fourth [section], dispelling attachments to clarify wisdom. If one empties the mind to belong to the Dharma amid conditions, this then constitutes the functioning of wisdom. Mañjuśrī's single question contains three errors: first, saying that the Tathāgata truly enters nirvāṇa; second, saying that the Buddha intentionally turns the Dharma wheel; and third, calling it a turning anew.