大般涅槃經疏 11.11

11.11

文為二：初明四諦、二領解。初四諦即為四章，章章各六，但有次第不次第之殊。苦諦六者，一明惑、二明惑果、三明解、四明解果、五結解、六結惑。一即是四四即是一，名不思議，此文明矣。初明惑又兩：先直明苦、後不解故苦。下明苦有三種：一是苦非諦非實、二是苦是諦非實、三非苦非諦是實（云云）。「當知是人必墮」下，是明惑果。「若有能知」下，是明解。「若一經耳」下，是明解果。「若如是知」下，結解。「若不知」下，結惑。次集章亦六，次第如前。此初明惑。「以是不知」下，明惑果。「若有深智」下，明解。「以是因緣」下，明解果。又牒昔，迷舉非顯是。「若能知」下，結解。「若人不能」下，結惑。次滅諦章亦六，次第小異。初明惑。言多修空者，一是二乘沈空、二是外道撥無，即是多修空。次修苦滅者，是明解，亦應言逆聲聞而偏語外道。有二義：一前來以訶聲聞、二聲聞乖理即是外道。「若有修習」下，明惑果。「若有不作」下，明解果。「若能如是」下，結解。「若有不能」下，結惑。道諦章亦六，還如前次第，但後結小異。初即明惑，先出所惑。次正明惑。「以是因緣」下，明惑果。「若能發心」下，明解。「乘此一念」下，明解果。「若有人言三寶無常」下，結惑。「若修是法」下，結解。實結道滅。言四諦者，道滅是四諦之後，當於第四。「迦葉白佛」去，二是領解。

The text consists of two parts: first, explaining the four truths; second, acknowledging and understanding [them]. The initial [section on] the four truths constitutes four chapters, each chapter having six [points], differing only in being sequential or non-sequential. The six points of the truth of suffering are: first, explaining delusion; second, explaining the fruit of delusion; third, explaining understanding; fourth, explaining the fruit of understanding; fifth, concluding with understanding; sixth, concluding with delusion. The one is the four and the four are the one, which is called inconceivable; this is clear in this text. The initial explanation of delusion also has two parts: first, directly explaining suffering; second, [explaining] suffering due to non-understanding. Below, it explains that there are three kinds of suffering: first, it is suffering, not a truth, and not real; second, it is suffering, is a truth, and is not real; third, it is not suffering, not a truth, and is real (and so forth). From "You should know that this person must fall..." downward, it explains the fruit of delusion. From "If there is someone who can know..." downward, it explains understanding. From "If it once passes through their ears..." downward, it explains the fruit of understanding. From "If known like this..." downward, it concludes with understanding. From "If one does not know..." downward, it concludes with delusion. Next, the chapter on the truth of accumulation also has six [points], whose sequence is like the preceding. Here it first explains delusion. From "Due to this not knowing..." downward, it explains the fruit of delusion. From "If one has deep wisdom..." downward, it explains understanding. From "By this causal condition..." downward, it explains the fruit of understanding. Furthermore, it refers back to the past, citing the erroneous to reveal the correct. From "If one can know..." downward, it concludes with understanding. From "If a person cannot..." downward, it concludes with delusion. Next, the chapter on the truth of cessation also has six [points], whose sequence is slightly different. First, it explains delusion. The statement "cultivating emptiness excessively" means: first, the two vehicles sinking into emptiness; second, the non-Buddhists denying [the existence of cause and effect]—this is "cultivating emptiness excessively." Next, "cultivating the cessation of suffering" explains understanding; it should also be said that it counters the śrāvakas, yet it speaks specifically of non-Buddhists. There are two meanings: first, the śrāvakas have already been rebuked previously; second, when śrāvakas run contrary to the principle, they are indeed non-Buddhists. From "If one practices..." downward, it explains the fruit of delusion. From "If there is one who does not create..." downward, it explains the fruit of understanding. From "If one can be like this..." downward, it concludes with understanding. From "If there is one who cannot..." downward, it concludes with delusion. The chapter on the truth of the path also has six [points], returning to the previous sequence, only the concluding part is slightly different. The beginning directly explains delusion, first bringing forth the delusion itself. Next, it properly explains delusion. From "By this causal condition..." downward, it explains the fruit of delusion. From "If one can generate the mind..." downward, it explains understanding. From "Relying on this single thought..." downward, it explains the fruit of understanding. From "If someone says the Three Jewels are impermanent..." downward, it concludes with delusion. From "If one cultivates this teaching..." downward, it concludes with understanding. It actually concludes with path and cessation. The mention of the four truths means that path and cessation follow the four truths, corresponding to the fourth [truth]. From "Kāśyapa addressed the Buddha..." onward, the second [part] is acknowledging and understanding.