大般涅槃經疏 15.7

15.7

「次善男子以是義故」下，第三料簡。苦集世間因果已竟，於四諦中間結前有作苦集，起後無生四諦。忘前是忘生死，忘後是忘涅槃。約此生滅，文中料簡，即令第二三四三番皆顯。所以者何？若見有苦則有苦生，若有苦生則有苦滅；既解苦無苦苦則不生，苦既不生苦則不滅。《大品》云「即色是空，非色滅空。」色性自空，空中無生亦復無滅。《淨名》云「五受陰洞達空無所起是苦義。」若能如是解苦無苦而有真諦。夫集從苦生，既解苦無苦，寧復有集？解集無集即是真諦。苦集滅故，名為滅諦。既無苦集，寧得滅諦？滅本不然，今則無滅，是為解滅無滅而有真諦。道治苦集，既無所治亦無能治，故道不二。解道無道而有真諦。又寄此中間簡無生者，明二邊無生。世間因果既其不生，出世因果亦復不生，則無四諦。只解世間苦集無苦集，只解出世道滅無道滅，即是無生四諦。其意無量，且略言之。若欲簡出第三番者，解苦無苦而有實者，是就實中又有二意：次第實、不次第實。次第實者即是無量四諦，不次第實是無作四諦。還就簡四諦為四章。初簡苦諦，自有兩本：若舊本，則言凡夫之人合聲聞緣覺皆言有苦諦。若新定本，於集諦中則開凡夫二乘有異，凡夫但有苦無諦，二乘則有苦有諦，此於二乘而與奪之。舊云：苦是境，諦是智。凡夫無智但有於境，所以唯苦無諦。二乘之人有少分智，故有苦有諦。無真實者，不能觀苦解苦無苦，故非真實。集諦例爾。道滅二諦不論凡夫者，唯二乘與菩薩，道滅二諦有真偽之異，以二乘人不能觀滅諦非諦故非真，菩薩能知故是真實。

From 'Next, good son, for this reason' onward is the third, analytical evaluation. The worldly cause and effect of suffering and origin being concluded, between the four truths he concludes the preceding suffering and origin with-activity, and initiates the subsequent unproduced four truths. Forgetting the preceding is forgetting birth-and-death; forgetting the subsequent is forgetting nirvāṇa. Based on this arising and perishing, the analytical evaluation in the text makes the second, third, and fourth rounds all apparent. Why is this? If one sees that there is suffering, then suffering arises; if suffering arises, then suffering ceases. Once one understands that suffering is without suffering, suffering does not arise; since suffering does not arise, suffering does not cease. The Pañcaviṃśati says: 'Form itself is emptiness; emptiness is not the destruction of form.' The nature of form is inherently empty; within emptiness there is neither arising nor perishing. The Vimalakīrti says: 'Thoroughly penetrating the five clinging-skandhas as empty and without anything arising is the meaning of suffering.' If one can thus understand suffering to be without suffering, then there is the true reality. Now, origin arises from suffering; once one understands that suffering is without suffering, how could there still be origin? Understanding that origin is without origin is itself the true reality. Because suffering and origin are extinguished, it is called the truth of cessation. Since there are no suffering and origin, how could one obtain the truth of cessation? Cessation was originally never so, and now there is no cessation; this is understanding cessation to be without cessation, whereby there is the true reality. The path remedies suffering and origin; since there is nothing to be remedied, nor is there anything capable of remedying, the path is non-dual. Understanding the path to be without a path, there is the true reality. Furthermore, relying on this intermediate point to evaluate the unproduced clarifies that the two extremes are unproduced. Since worldly cause and effect do not arise, supramundane cause and effect also do not arise, and therefore there are no four truths. Merely understanding that worldly suffering and origin are without suffering and origin, and merely understanding that supramundane path and cessation are without path and cessation, is precisely the unproduced four truths. Its meaning is immeasurable; here it is stated briefly. If one wishes to evaluate and bring forth the third round—understanding suffering to be without suffering, yet having the real—this is within the real, which again has two meanings: the gradual real and the non-gradual real. The gradual real is the immeasurable four truths; the non-gradual real is the uncreated four truths. Returning to the evaluation of the four truths, it makes four chapters. First, in evaluating the truth of suffering, there are inherently two editions: according to the old edition, it says that ordinary people, together with śrāvakas and pratyekabuddhas, all have the truth of suffering. According to the newly revised edition, within the truth of origin it differentiates ordinary people from the two vehicles: ordinary people only have suffering and no truth, while the two vehicles have both suffering and truth; this is granting and withholding with respect to the two vehicles. An old commentary says: suffering is the object, and truth is the wisdom. Ordinary people have no wisdom and only have the object, so they have only suffering and no truth. People of the two vehicles possess a partial wisdom, so they have both suffering and truth. Lacking the real truth, they cannot contemplate suffering and understand that suffering is without suffering, so it is not real. The truth of origin is modeled on this. That the two truths of path and cessation do not discuss ordinary people is because only between the two vehicles and bodhisattvas do the two truths of path and cessation have the difference between the true and the counterfeit: because people of the two vehicles cannot contemplate the truth of cessation as non-truth, it is not real; because bodhisattvas are able to know it, it is real truth.