大般涅槃經疏 14.10

14.10

復次又有聖行者，是第三明慧聖行，文為二：一明慧行、二明慧果。就慧行文二：一釋慧行、二釋慧行名。初釋慧行又兩：一釋次第慧、二釋圓慧。次第慧為三：一釋四諦慧、二釋二諦慧、三釋一實慧。他云：此是開合之義，畢竟空中說為一諦，次開一為二，又開二為四，亦得開四為一十六乃至無量。若合無量為十六，合十六為四，二一合一入空。今明雖束散開合，而名義不同、對緣悉異，大有所關。今一往對三藏緣說四諦慧，對通緣說二諦慧，對別緣說一實諦慧，於對緣義顯，次第義亦成（云云）。舊或以境為四諦、或以智為四諦、或苦集滅道皆是境，對境說智智即是諦。境能發智令智無所有，智能照境了境本無，境智相成故言四諦。興皇云：言聖諦者，只是佛性涅槃，非境非智、非漏非無漏、非因非果、非世出世，故名聖諦。若依諸師，各執一見解文不當，四諦義多，那一向解？今文列出三種四諦。若言「苦者偪迫相」去，即有作四諦。若言「解苦無苦而有真諦」去，則是無生四聖諦。若從「苦有無量相」去，則是無量四聖諦。此三種四諦，悉是菩薩觀境。菩薩住於大乘大般涅槃者，即是無作四諦慧。能所合論備有四種。就初為三：一略、二廣、三結。略又六：初標列、二釋名、三釋用、四釋體、五釋制立、六更廣體。初如文。次釋名者，以偪迫釋苦。身是苦本，眾苦所集，故是偪迫。集能生長，只是因能生果。滅者寂滅相，生死盡也。道名大乘因，運向果。若謂四諦是三藏義者，云何言道是大乘相？若一往將對三藏者，三藏菩薩道最勝故亦名大乘。三釋用者，苦者現相，是明其用。苦是果報，果報顯現。集是因相，因相微隱，故言轉相。數人云：見著知微，從微至著即是轉相。世人苦者皆據現事，不須相續，故言現相。集是業力，用必相續兩心轉變，故言轉相。滅是除相者，除於所除，即除苦集。道是能除。復次「苦有三相」下，四釋體。集是二十五有者，數人云：習續不斷名之為集。論人云：招集為集，此集能習續二十五有、能招二十五有果。「復次有漏」下，五明制立，約有漏無漏兩因果立此四諦。「復次八相」下，六更明四諦相，即是廣體。言十力等為道者，莊嚴云：果地非道，道乃是因。而言十力者，因中分修十力無畏。開善云：道通因果，果地以菩提為道、涅槃為滅，更無異體，義說為二。

"Furthermore, there are noble practices" begins the third section, which explains the noble practice of wisdom. The text has two parts: first, explaining the practice of wisdom; second, explaining the fruition of wisdom. Regarding the practice of wisdom, the text has two parts: first, explaining the practice of wisdom; second, explaining the name of the practice of wisdom. First, explaining the practice of wisdom again has two: first, explaining gradual wisdom; second, explaining round wisdom. Gradual wisdom has three: first, explaining the wisdom of the four truths; second, explaining the wisdom of the two truths; third, explaining the wisdom of the one real truth. Others say: this is a meaning of opening and combining: within ultimate emptiness it is spoken of as one truth; next, opening the one into two, and again opening the two into four, one may also open four into sixteen and up to immeasurable. If one combines the immeasurable into sixteen, combines sixteen into four, and combines two into one, one enters emptiness. We now clarify that although there are gathering, dispersing, opening, and combining, the names and meanings are not the same, and the capacities they address are all different, involving a great deal. For the present, speaking broadly, in response to Tripiṭaka capacities, the wisdom of the four truths is taught; in response to shared capacities, the wisdom of the two truths is taught; in response to distinct capacities, the wisdom of the one real truth is taught. The meaning becomes clear in response to capacities, and the meaning of gradual progression is also established (and so forth). Formerly, some took the object to be the four truths, some took cognition to be the four truths, or regarded suffering, accumulation, cessation, and the path as all being objects, where in relation to the object, cognition is spoken of, and cognition is itself the truth. The object can generate cognition, causing cognition to have no real existence; cognition can illuminate the object, realizing that the object is originally non-existent. Object and cognition complete each other; hence they are called the four truths. Master Xīnghuáng said: "The so-called noble truths are simply the buddhadhātu and nirvāṇa; they are neither object nor cognition, neither contaminated nor uncontaminated, neither cause nor fruition, neither mundane nor supramundane; hence they are named noble truths." If we follow the various masters, each clings to a single view, and their explanations of the text are improper. The meanings of the four truths are many; how could one interpret them in a single way? Now the text lists three kinds of four truths: if it says "suffering has the mark of oppression" onward, it is the constructed four truths. If it says "understanding that suffering is without suffering, yet there is the real truth" onward, it is the unproduced four noble truths. If it is from "suffering has immeasurable marks" onward, it is the immeasurable four noble truths. These three kinds of four truths are all contemplation objects of the bodhisattva. The bodhisattva abiding in the Great Vehicle and the great parinirvāṇa is precisely the wisdom of the unconstructed four truths. Discussing the capable and the cognitive together, all four kinds are complete. Regarding the first, there are three parts: first, brief; second, extensive; third, conclusion. The brief also has six: first, indicating and listing; second, explaining the names; third, explaining the function; fourth, explaining the essence; fifth, explaining the establishment; sixth, further expanding the essence. The first is as in the text. Second, explaining the names: suffering is explained by oppression. The body is the root of suffering and the gathering of all sufferings; hence it is oppression. Accumulation can produce and grow; it is simply that the cause can produce the fruit. Cessation has the mark of quiescence; saṃsāra is exhausted. The path is named the Great Vehicle cause, conveying one toward the fruit. If it is said that the four truths are the meaning of the Tripiṭaka, why is it said that the path has the mark of the Great Vehicle? If we take it broadly in relation to the Tripiṭaka, the Tripiṭaka bodhisattva path is supreme, so it is also called the Great Vehicle. Third, explaining the function: suffering being the apparent mark clarifies its function. Suffering is karmic retribution; karmic retribution is manifest. Accumulation is the causal mark; the causal mark is subtle and hidden, hence it is called the transforming mark. The Abhidharma masters say: seeing the manifest, one knows the subtle; progressing from the subtle to the manifest is precisely the transforming mark. Worldly suffering is always based on present events and does not require continuity; hence it is called the apparent mark. Accumulation is karmic power; its function necessarily continues, with two minds transforming; hence it is called the transforming mark. Cessation is the mark of eradication: eradicating that which is to be eradicated, namely eradicating suffering and accumulation. The path is that which can eradicate. Next, from "suffering has three marks" downward, the fourth explains the essence. Accumulation is the twenty-five states of existence. The Abhidharma masters say: habitual continuity without interruption is called accumulation. The Treatise masters say: summoning and gathering is accumulation; this accumulation can habitually continue the twenty-five states of existence and can summon the fruits of the twenty-five states of existence. From "furthermore, contaminated" downward, the fifth clarifies the establishment: based on the two causes and fruitions, contaminated and uncontaminated, these four truths are established. From "furthermore, the eight marks" downward, the sixth further clarifies the marks of the four truths, which is expanding the essence. Stating that the ten powers and so forth are the path: Master Zhuāngyán said: "The fruition stage is not the path; the path is only the cause. Stating the ten powers refers to partially cultivating the ten powers and fearlessnesses within the cause." Master Kāishàn said: "The path pervades both cause and fruition; in the fruition stage, bodhi is the path and nirvāṇa is cessation, with no different essence, but conceptually spoken of as two."