成唯識論述記 9.207

9.207

述曰：下四是四聖諦。舊《中邊》云：依處、邪行、清淨、正行真實名異，今新翻名，體與此同，諸文無異。此約詮門，義別說七，廢詮談體，即唯一如。七十七云：由流轉、安立、邪行三真如故，一切有情平等平等。此約除佛，餘名有情故。前第三云：佛非有情，故不言佛無苦、集故。《顯揚》又說：無始流轉實性，即是緣生，故流轉如，亦非佛有。又設一切有為皆是流轉，然佛法身，體離生滅，亦無流轉。又流轉如雖通有為法，唯約有漏，故佛言無，由實相、了別二如故，一切諸法平等平等，一切諸法皆無我、法，皆唯識故。由清淨真如故，三乘菩提平等平等，此約滅諦，三乘皆得有餘、無餘二涅槃故。《勝鬘經》云：聲聞不得涅槃者，依別意說，下自當知。以所證涅槃說能證菩提平等，或菩提性境亦名菩提，即舊云「智處」也，由正行真如故，聽聞正法緣總境界，勝止、觀所攝受平等平等，由有此如方能聽聞正法等故。此如若廢詮談體性，一一皆具無不平等；若談體約詮故，此四種道理平等。此中復約二乘行位，證時分齊等，皆如理知。

The Commentary states: The following four are the four noble truths. The old Madhyāntavibhāga says: the names "reality of locus", "reality of wrong conduct", "reality of purity", and "reality of right conduct" differed; in the new translation, their essences are identical with these, with no difference across texts. This distinguishes seven according to the gateway of designation; setting aside designation and speaking of essence, there is solely one tathatā. Fascicle 77 says: by virtue of the three tathatās of transmigration, conventional establishment, and wrong conduct, all sentient beings are equal. This is said excluding the Buddhas, with the remainder called sentient beings. As stated previously in the third fascicle: the Buddha is not a sentient being, hence it does not speak of the Buddha, because he is free from duḥkha and samudaya. The Prakaraṇāryavācā also states: the true nature of beginningless transmigration is precisely dependent arising, hence the tathatā of transmigration does not belong to the Buddha either. Furthermore, even granted that all conditioned phenomena are transmigration, the Buddha's dharmakāya is in essence free from arising and ceasing, and thus also has no transmigration. Moreover, although the tathatā of transmigration extends generally to conditioned dharmas, it is spoken solely with respect to sāsrava, hence it is stated that the Buddha does not have it. By virtue of the two tathatās of real characteristics and discernment, all dharmas are equal, for all dharmas are without self or dharmas, and all are consciousness-only. By virtue of the tathatā of purity, the bodhi of the three vehicles is equal; this is said in terms of nirodha-satya, for the three vehicles all attain both kinds of nirvāṇa, with and without remainder. The Śrīmālā-sūtra states: śrāvakas do not attain nirvāṇa—this is spoken with an intentional meaning, as will be understood below. By referring to the attained nirvāṇa, it states that the attaining bodhi is equal; or else, the objective realm that is the nature of bodhi is also called bodhi, which is what was anciently called the "locus of wisdom". By virtue of the tathatā of right conduct, hearing the correct Dharma, taking the universal objective realm as condition, and being embraced by superior śamatha and vipaśyanā are equal, because only through the presence of this tathatā is one able to hear the correct Dharma and so forth. If one sets aside designation and speaks of the essential nature of these tathatās, each and every one possesses it, and none is not equal; if one speaks of the essence in terms of designation, these four kinds of principle are equal. Here, one should also understand properly in terms of the practice and stages of the two vehicles, the scope at the time of realization, and so forth.