大般涅槃經集解 32.56

32.56

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?"