金光明經文句記 4.178

4.178

初、明四諦通。我昔等者，佛與三乘昔在凡時，不見四種四諦真理，故又流轉分段生死。偈文未畢，今具引之，故注云云。凡夫有苦無諦者，雖遭大苦不以為患，以不審諦知是苦故。聲聞有苦有苦諦，此當三藏不了無生故云有苦，能審知故名有苦諦。菩薩等者，通等三教俱達如幻，俱能解苦當處無苦。而有真諦者，章安疏云「真是真實故，知即是次第不次第二種真實也。」諸佛等者，佛果圓極，究竟實也。是知四教智雖淺深，皆依四諦。「所以」下，更引《勝鬘》兩種四諦釋成前意。二乘有量者，藏通不知如來藏故，所觀四諦終成有量。別圓菩薩了藏性故，所觀四諦皆無限量。而兼有量者，深必知淺故。別人次第觀量無量，圓人一念觀四四諦。

First, clarifying the penetrating of the four truths. 'I in the past...', etc.: When the Buddha and the three vehicles were formerly in the stage of ordinary beings, they did not see the true principle of the four kinds of four truths, and therefore drifted and turned in the saṃsāra of delimited portions. The verse text being not yet finished, it is now cited in full; hence the note says 'and so forth'. 'Ordinary beings have suffering but no truth': Although they encounter great suffering, they do not consider it a calamity, because they do not examine and truthfully know it to be suffering. 'Śrāvakas have suffering and have the truth of suffering': This corresponds to the Tripiṭaka [teaching], which does not understand non-arising, hence it says 'have suffering'; being able to examine and know it, it is called 'having the truth of suffering'. 'Bodhisattvas...', etc.: The three teachings, beginning with the shared [teaching], all realize that it is like an illusion, and all are able to understand that suffering, in its very place, has no suffering. 'Yet having the true truth': Master Zhang'an's commentary says, 'True means reality; hence one knows that it is the two kinds of reality: the sequential and the non-sequential.' 'All Buddhas...', etc.: The Buddha fruit is roundly ultimate, utterly real. Thus we know that although the wisdom of the four teachings has shallowness and depth, all rely on the four truths. From 'Therefore...' onward, further citing the *Śrīmālādevī-sūtra*'s two kinds of four truths to explicate and complete the preceding meaning. 'The two vehicles have measure': Because the Tripiṭaka and shared [teachings] do not know the tathāgatagarbha, the four truths they contemplate ultimately have measure. Because the distinct and round bodhisattvas realize the nature of the garbha, the four truths they contemplate are all boundless. That they also include what has measure is because the profound necessarily knows the shallow. The person of the distinct teaching sequentially contemplates the measurable and immeasurable; the person of the round teaching in a single thought contemplates the four [aspects of the] four truths.