四教義 2.3

2.3

一約四諦明所詮者，即為三意：一明所詮四諦之理，二明能詮之教，三明約經論。一明所詮四諦之理者，有四種四諦：一生滅四諦，二無生四諦，三無量四諦，四無作四諦也。問曰：何處經論出此四種四諦？答曰：若散說，諸經論趣緣處處有此文義，但不聚在一處耳。《大涅槃經》明慧聖行欲，為五味譬，本是以次第分別明此四種四諦。《勝鬘》亦有四種四諦之文，所謂「有作四諦、有量四諦、無作四諦、無量四諦」。但《涅槃》、《勝鬘》明無量四諦，詮次不同，義意少異。問曰：前明生滅四諦是三藏教半字之義，此事可然。次明無量、無作，云何分別？答曰：若作滿字明義，三種四諦同是滿教，不須分別。若五味明義，三種四諦義即不同。無生四諦，此雖大乘，猶通二乘；無量四諦，但是菩薩之所行之道；無作四實諦，乃是佛之境界。此為異也。初約生滅四諦之理明所詮者，即是因緣生滅以明諦理。故《法華經》云：「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅。」生滅即是起作，故《勝鬘經》明「有作四聖諦」也。所言四諦者，一苦諦、二集諦、三滅諦、四道諦也。所言苦者，逼切為義，無常三相逼切色心，故名為苦。審實不虛，名之為諦。所言集者，招聚為義，煩惱、業合，能招聚生死苦果，故名為集。審實不虛，名之為諦。所言滅者，滅無為義，無有子、果二縛，故名為滅。審實不虛，名之為諦。所言道者，能通為義，戒、定、智慧能通至涅槃，故名為道。審實不虛，名之為諦。此是生滅四諦。故《涅槃經》云：「聲聞有苦、有苦諦，有集、有集諦，有滅、有滅諦，有道、有道諦」也。問曰：道、滅聖人行因得果，可言審實，苦、集虛妄，何名審實？答曰：凡夫虛妄因果，實是虛妄非不虛妄，是則有漏、無漏因果皆悉審實不可混監。故《遺教經》云：「日可令冷，月可令熱，而佛說四諦不可令異」，釋此生滅四諦義。備如數人、成論分別，今不具明。

First, explaining that which is elucidated in terms of the four truths has three points: first, explaining the principle of the four truths that are elucidated; second, explaining the teaching that elucidates; third, explaining in terms of the sūtras and treatises. First, regarding explaining the principle of the four truths that are elucidated: there are four kinds of four truths: first, the four truths of arising and ceasing; second, the four truths of non-arising; third, the four truths of the immeasurable; fourth, the four truths of non-action. Question: Where in the sūtras and treatises do these four kinds of four truths appear? Answer: If spoken of dispersedly, passages and meanings of this kind are found here and there throughout various sūtras and treatises in accordance with conditions, but they are simply not gathered in a single place. The Mahāparinirvāṇa Sūtra, in explaining the desire for the holy practice of wisdom in terms of the simile of the five flavors, originally distinguished and explained these four kinds of four truths in sequence. The Śrīmālādevī Sūtra also contains passages on the four kinds of four truths, namely 'the active four truths, the measurable four truths, the non-active four truths, and the immeasurable four truths.' However, the Mahāparinirvāṇa and the Śrīmālādevī differ in their order of presentation and slightly differ in their doctrinal intentions when explaining the immeasurable four truths. Question: It was previously explained that the four truths of arising and ceasing are the meaning of the half-letter of the Tripiṭaka teaching; this is acceptable. Next, regarding the explanation of the immeasurable and the non-action, how are they distinguished? Answer: If the meaning is explained in terms of the full-letter, the three kinds of four truths are all equally the full teaching, and there is no need to distinguish them. If the meaning is explained in terms of the five flavors, the meanings of the three kinds of four truths are then different. As for the four truths of non-arising, although this is Mahāyāna, it is still shared with the two vehicles; the immeasurable four truths are solely the path practiced by bodhisattvas; the non-active four actual truths are indeed the realm of the Buddha. This is the difference. First, regarding explaining that which is elucidated in terms of the principle of the four truths of arising and ceasing: it explains the principle of the truths precisely through the arising and ceasing of causes and conditions. Therefore the Lotus Sūtra says: 'Formerly in Vārāṇasī, I turned the wheel of the Dharma of the four truths, separately explaining all dharmas, the arising and ceasing of the five aggregates.' Arising and ceasing is indeed active production; hence the Śrīmālādevī Sūtra explains 'the active four noble truths.' What are called the four truths are: first, the truth of suffering; second, the truth of the accumulation [of suffering]; third, the truth of cessation; fourth, the truth of the path. What is called 'suffering' has pressing distress as its meaning: the three marks of impermanence press upon matter and mind, hence it is called suffering. Being scrutinized as real and not false, it is called truth. What is called 'accumulation' has beckoning and gathering as its meaning: the combination of defilement and karma is able to beckon and gather the suffering fruits of birth and death, hence it is called accumulation. Being scrutinized as real and not false, it is called truth. What is called 'cessation' has extinguishing into non-existence as its meaning: the absence of the two bondages of seeds and fruits, hence it is called cessation. Being scrutinized as real and not false, it is called truth. What is called 'the path' has being able to lead through as its meaning: morality, concentration, and wisdom are able to lead through to nirvāṇa, hence it is called the path. Being scrutinized as real and not false, it is called truth. These are the four truths of arising and ceasing. Therefore the Nirvāṇa Sūtra says: 'Śrāvakas have suffering and have the truth of suffering; have accumulation and have the truth of accumulation; have cessation and have the truth of cessation; have the path and have the truth of the path.' Question: The path and cessation are the causes practiced and the fruits attained by the noble ones, so they can be called scrutinized and real; but suffering and accumulation are deceptive and false, so how can they be called scrutinized and real? Answer: The deceptive and false causes and fruits of ordinary beings are truly deceptive and false, not non-deceptive; thus tainted and untainted causes and fruits are all completely scrutinized and real, and cannot be conflated. Therefore the Sūtra of the Buddha's Bequeathed Teaching says: 'The sun may be made cold and the moon may be made hot, but the four truths preached by the Buddha cannot be made different.' The explanation of this meaning of the four truths of arising and ceasing is fully discriminated as by the Ābhidharmikas and in the Satyasiddhi-śāstra; it will not be fully explained now.