大般涅槃經疏 11.10

11.10

此品答上云何諸調御心喜說真諦。舊云佛昔隨情但說有量四諦，止在界內聖心不暢；今緣常住說無量四諦，出三界外故佛心喜。亦名有為無為四諦，亦名有作無作四諦。今問：有量出分段不出變易，無量亦不出變易，不出既同俱是有量。量與無量是對小大兩緣，何足為喜？又有量是有為者，那言三是有為、一是無為？若爾，有為義不成。若無量是無為者，那得猶有變易生死？解言：不為分段身命所為，故言無為，不無三相。若爾，實非無為。無為不成，無作亦壞。《勝鬘》雖有此之名教，別為一緣，不得用彼無量四諦釋此經文，義不相會。舊又明五時四諦，初時約事，如苦是逼迫相（云云）；第二時至第四時約理，如五受陰洞達空無所有是苦義，義即是理。解言：入觀之時亡名絕相無此四事，藉四方便故言四諦。如見諦入真，無八忍八智但緣一滅。言忍智者，從方便為名。為此義故，四時不明佛性，佛心不喜，第五時以智為諦。文云「無苦而有真實，故說佛性，佛心則喜。」今問：若還是前有量無量，已如前難。若非有量無量，復是何諦則無別名？既無別名則無別理，復何用此以釋今經？今明此品與〈聖行品〉有同有異。〈聖行〉具明四種四諦，今文但明一實四諦。其相云何？佛性實相遍一切處，能於四事明了實相乃可稱諦，若不了者倒而非諦。經有明文，何須致惑？謂知如來甚深境界常住不變微密法身名之為諦。此乃且舉佛果為端，實通一切畜生地獄陰界諸入，悉了常住法身不變名苦聖諦，於不淨中而生真智不壞正法名集聖諦，於斷滅中識如來藏名滅聖諦，明識三寶及正解脫名道聖諦。諦非四數，約四了諦，故名四諦。如來出世元為說此，覆相今開塗乳獲洗，故言心喜說真諦。從此立名，故言四諦品。

This chapter answers the earlier [question]: "Why is the mind of the Tamers joyful in preaching the true truths?" Ancient commentators said: Formerly, following dispositions, the Buddha merely preached the quantifiable four truths, which were confined to the triple realm, so the sage's mind was not fully unburdened; now, due to the eternally abiding, he preaches the unquantifiable four truths, transcending beyond the three realms, so the Buddha's mind is joyful. They are also called the conditioned and unconditioned four truths, and are also called the produced and unproduced four truths. We now question: The quantifiable transcends fragmented [saṃsāra] but does not transcend transformative [saṃsāra]; the unquantifiable likewise does not transcend transformative [saṃsāra]. Since both equally fail to transcend it, both are quantifiable. Quantifiable and unquantifiable are merely relative to the two capacities of the Small and the Great; why should this suffice for joy? Furthermore, if the quantifiable is conditioned, why is it said that three are conditioned and one is unconditioned? If so, the meaning of "conditioned" is not established. If the unquantifiable is unconditioned, how can there still be transformative birth-and-death? They explain: Because it is not produced by a fragmented body and life-span, it is termed unconditioned, yet it is not devoid of the three characteristics. If so, it is not truly unconditioned. If unconditioned is not established, the unproduced also collapses. Although the *Śrīmālādevī-sūtra* contains this nominal teaching, it was formulated for a particular capacity; one cannot use those unquantifiable four truths to interpret this sūtra text, as their meanings do not coincide. Ancient commentators also clarified the four truths of the five periods. In the first period they were defined in terms of concrete phenomena, such as suffering having the characteristic of oppression, and so forth. From the second period to the fourth period they were defined in terms of principle, such as the five grasping aggregates being thoroughly understood as empty and non-existent being the meaning of suffering, "meaning" being the principle. They explain: When entering contemplation, names are eradicated and characteristics extinguished, so these four matters do not exist; relying on the four expedients, they are called the four truths. Just as when seeing the truths and entering reality, there are no eight patiences and eight knowledges, but one merely contemplates the single cessation. Speaking of patiences and knowledges takes its name from expedients. For this reason, the four periods did not clarify the buddhadhātu, and the Buddha's mind was not joyful; in the fifth period, wisdom is taken as the truth. The text states: "There is no suffering, yet there is reality; therefore when the buddhadhātu is preached, the Buddha's mind is joyful." We now question: If this is still the previous quantifiable and unquantifiable, it has already been refuted as above. If it is not quantifiable and unquantifiable, what truth is it then, as there is no distinct name? Since there is no distinct name, there is no distinct principle; why use this again to explain the present sūtra? We now clarify that this chapter has both similarities and differences with the "Chapter on Sagely Practices." "Sagely Practices" fully clarifies the four kinds of four truths; the present text merely clarifies the one true four truths. What are its characteristics? The dharmatā of the buddhadhātu is omnipresent; only when one can clearly comprehend the dharmatā within the four matters can they be termed truths; if one does not comprehend it, it is inversion and not truth. The sūtra has explicit text, so why should one harbor doubts? Knowing the Tathāgata's profound realm as the eternally abiding, immutable, subtle and secret dharmakāya is termed truth. This merely takes the Buddha-fruit as an initial example; in reality it pervades all animals, hells, aggregates, realms, and sense entrances. Fully comprehending the eternally abiding, immutable dharmakāya is the noble truth of suffering; giving rise to true wisdom amidst impurity without destroying the true Dharma is the noble truth of the origin; recognizing the tathāgatagarbha amidst annihilation is the noble truth of cessation; clearly recognizing the three jewels and authentic liberation is the noble truth of the path. Truth is not of the number four; it is called the four truths because one comprehends the truths with respect to the four [matters]. The Tathāgata appeared in the world originally to preach this; now that the veiled characteristics are opened and the applied milk has been washed away, he is said to be joyful in preaching the true truths. It is named on this basis, and is therefore called the "Chapter on the Four Truths."