大般涅槃經義記 7.96

7.96

第二段中，解法唯二：一知世諦、二知真諦。文別有三：一略開二門：「知見法界」是第一門，明知真諦，界名為性，悟解法性名知法界；「解了實相」是第二門，明知世諦，知法虛幻是其世諦，諸法之實名解實相。二廣辯釋，先解初門，句別有二：一明所知，知二無我，「空無所有」是法無我，「無有和合覺知之相」是人無我；二明所離，「得無漏相、無所作相」，不著檀等名無漏相，不見檀等可以作起名無作相。「如幻」已下解釋後門，句別有二：一明所知，「知法如幻乃至空虛」，先別後結；二明所離，「無貪、瞋、癡，不聞不見」，解法虛妄，滅諸法故無貪、瞋、癡，於彼檀等心無分別名不見聞。上來釋竟。三雙結之，「是名真實」結前真諦，「安住實相」結後世諦，順觀名安。

In the second section, the dharmas understood are only two: first, knowing conventional truth; second, knowing ultimate truth. The text is divided into three parts: First, briefly opening the two gateways: 'Knowing and seeing the dharmadhātu' is the first gateway, clarifying the knowledge of ultimate truth—'dhātu' means nature, and comprehending the dharma-nature is called knowing the dharmadhātu; 'thoroughly understanding the true mark' is the second gateway, clarifying the knowledge of conventional truth—knowing that dharmas are illusory and unreal is its conventional truth, and the reality of all dharmas is called understanding the true mark. Second, extensively distinguishing and explaining: first explaining the first gateway, where the phrases are divided into two: first, clarifying what is known, knowing the two kinds of selflessness—'empty and having nothing at all' is the selflessness of dharmas, 'having no mark of aggregation, sensation, or perception' is the selflessness of persons; second, clarifying what is abandoned—'attaining the mark of non-outflow and the mark of non-action': not being attached to giving and the rest is called the mark of non-outflow, and not seeing giving and the rest as something that can be produced through action is called the mark of non-action. From 'like an illusion' onward, it explains the second gateway, where the phrases are divided into two: first, clarifying what is known—'knowing dharmas to be like an illusion and even empty and unreal,' first distinguishing and then concluding; second, clarifying what is abandoned—'without greed, anger, or delusion, neither hearing nor seeing': understanding that dharmas are unreal and deceptive, because all dharmas are extinguished there is no greed, anger, or delusion, and the mind being without discrimination regarding that giving and the rest is called not seeing or hearing. The explanation above is complete. Third, concluding both together: 'this is called true reality' concludes the previous ultimate truth; 'peacefully abiding in the true mark' concludes the subsequent conventional truth; contemplating in accord [with it] is called abiding peacefully.