大般涅槃經疏 32.6

32.6

從「婆羅門言」下，二歸伏，又六：一請、二說、三述、四印、五歸、六許。初，更請佛說。「爾時世尊」下，二佛即答。云苦諦者，亦二亦一，乃至道諦亦復如是。此有二解。一愛法師云：以實法苦樂為二，而相續道中終以苦識研成此樂，故是一義，故言亦二亦一。道諦例爾。又有師解：佛說四真諦，首那因此四諦悟道，不應只是相續假義。所以有此文者，如《大品．差別品》中善吉問佛：為以苦諦得度？為以苦智乃至道智得度？佛答云：不以苦諦苦智乃至道智，我說四諦平等名為得道。又云：四諦平等即是涅槃。是則苦諦是境、苦智是智，世諦道中有境智二；若見無生，則不見有境智之別，皆是一相，故亦二亦一。「婆羅門言」下，三述。言苦諦一切凡夫是二、聖人是一者，若依愛師，寧解此文？後用凡夫分別，故見有境智之二；聖忘境智，皆是一真，故言聖一。四印、五歸，如文。

From the passage beginning "The brāhmaṇa said" below, the second is their submission, which has six [parts]: first, requesting; second, expounding; third, affirming; fourth, sealing with approval; fifth, taking refuge; sixth, granting permission. First, he again requests the Buddha to speak. From the passage beginning "At that time the World-Honoured One" below, the second is that the Buddha immediately answers, saying that the truth of suffering is both two and one, up to the truth of the path being also like this. There are two explanations of this. First, Master Ài says: In terms of real phenomena, suffering and bliss are two, but in the path of continuity, the consciousness of suffering is ultimately refined to form this bliss, and thus they are one in meaning; hence it is said to be both two and one. The truth of the path follows this by analogy. Another master explains: The Buddha spoke the four noble truths, and Śoṇa was awakened to the path on the basis of these four truths; this should not merely be a provisional meaning of continuity. The reason this text exists is as in the "Distinction Chapter" of the *Large Prajñāpāramitā Sūtra*, where Subhūti asks the Buddha: "Is one ferried across by means of the truth of suffering, or is one ferried across by means of the knowledge of suffering, up to the knowledge of the path?" The Buddha answered: "It is not by the truth of suffering, the knowledge of suffering, or up to the knowledge of the path; I say that the equality of the four truths is called attaining the path." Furthermore, it says: "The equality of the four truths is precisely nirvāṇa." Thus the truth of suffering is the object and the knowledge of suffering is the wisdom; in the worldly path there are the two of object and wisdom. If one sees the unarisen, one does not see any distinction between object and wisdom, for all are of one mark; hence it is both two and one. From the passage beginning "The brāhmaṇa said" below, the third is affirming. When it says that for all ordinary persons the truth of suffering is two, while for the sages it is one: if one relies on Master Ài, how can this text be explained? Later, ordinary persons discriminate, and therefore see the duality of object and wisdom; the sages forget object and wisdom, for all is the one true [reality], and therefore it is said that for sages it is one. The fourth, sealing with approval, and the fifth, taking refuge, are as in the text.