[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 11.11 # 四教義 11.11 四教義 11.11 - **Language:** Classical Chinese ### [11.11](https://indike.org/pramana/in.bauddha.taisho.1929.11.11) 一明因聞法生信者，上根利智聞圓教詮因緣，即中道無作四實諦理，即便信解一實諦，即是如如來來、虛空、佛性，非世間非出世間、非因非果、不可宣說、非可顯示。無說而說世間因果，即是無作苦、集；說出世間因果，即是無作道、滅。故此經大士呵彌勒云：「佛知一切眾生畢竟寂滅，即涅槃相，不可復滅。一切眾生即菩提相。」若知涅槃即生死，是為無作之苦諦；若知菩提即煩惱，是為無作之集諦；若知生死即涅槃，是為無作之滅諦；若知煩惱即菩提，是為無作之道諦。但以非生死非涅槃、非菩提非煩惱，是一實諦。一實諦論此四諦者，即是無作四實諦也。所以者何？約一實以明四，一實諦不作於四，四不自作四，不他作四，亦非共作四，亦非無因緣而作四也。而說為四者，此是無作之四，此四畢竟不可得，即是一實諦，名為無作四實諦也。若聞此信解無礙者，即信一切眾生，即是不思議解脫也，即是大乘，即是般若，即是首楞嚴，即佛性，即是法身，即是實相，即是中道第一義諦，即是如來藏，即是法界，即是畢竟空，即是一切佛法。因此慈悲誓願菩提心發，是為圓教名字即之信解也。 > First, explaining the arising of faith due to hearing the Dharma: When those of superior faculties and sharp wisdom hear the perfect teaching elucidating causes and conditions—namely, the middle way and the uncreated four true truths—they immediately believe and understand that the one true truth is precisely tathatā, suchness, space, and the Buddha-nature; it is neither worldly nor world-transcending, neither cause nor effect, ineffable, and undisplayable. Explaining worldly cause and effect where there is nothing to explain is precisely uncreated suffering and accumulation; explaining world-transcending cause and effect is precisely the uncreated path and cessation. Therefore, the Mahāsattva of this sūtra rebuked Maitreya, saying: 'The Buddha knows that all sentient beings are ultimately quiescent; this is the mark of nirvāṇa, which cannot be extinguished again. All sentient beings are themselves the mark of bodhi.' If one knows that nirvāṇa is identical to saṃsāra, this is the uncreated truth of suffering. If one knows that bodhi is identical to affliction, this is the uncreated truth of accumulation. If one knows that saṃsāra is identical to nirvāṇa, this is the uncreated truth of cessation. If one knows that affliction is identical to bodhi, this is the uncreated truth of the path. It is only because it is neither saṃsāra nor nirvāṇa, neither bodhi nor affliction, that it is the one true truth. Discussing these four truths in terms of the one true truth is precisely the uncreated four true truths. Why is this? Elucidating the four in terms of the one truth, the one true truth does not produce the four; the four do not produce themselves, they are not produced by another, nor are they produced together, nor are they produced without causes and conditions. That they are spoken of as four is the uncreated four; these four are ultimately unobtainable, which is precisely the one true truth, termed the uncreated four true truths. If one hears this and has unimpeded faith and understanding, one then has faith that all sentient beings are themselves the inconceivable liberation, Mahāyāna, prajñā, Śūraṅgama, the Buddha-nature, the Dharma-body, the true aspect, the middle-way paramārtha-satya, the tathāgatagarbha, the dharmadhātu, ultimate emptiness, and all Buddha-dharmas. Due to this, the compassionate vows of the bodhicitta arise; this is the faith and understanding of the identity in verbal designation in the perfect teaching. > — English (machine translation) (machine translation) - [Previous: 11.10](https://indike.org/pramana/in.bauddha.taisho.1929.11.10) - [Next: 11.12](https://indike.org/pramana/in.bauddha.taisho.1929.11.12) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1929.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.11.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.11.11](https://indike.org/pramana/in.bauddha.taisho.1929.11.11) · Pramāṇa