大般涅槃經集解 32.58

32.58

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."