四教義 2.4

2.4

二明無生四諦者，如《思益經》云：「知苦無生名苦聖諦；知集無和合相，名集聖諦；以不二相觀名道聖諦；法本不生今即無滅，是名滅聖諦」，即苦、集、滅、道四法，名字、事相是同，而諦義有異。前以生滅之理為諦，今明不生不滅真空之理為諦，亦名四真諦也。故《涅槃經》云：「菩薩解苦無苦，是故無苦而有真諦。解集無集，是故無集而有真諦。」有滅有真、有道有真，故名四真諦也。三乘共觀，得第一義，證二種涅槃，亦是《勝鬘經》明「有量四諦」也。問曰：若是三乘通學，《涅槃》何故解滅諦明常、樂、我、淨耶？答曰：若《方等》、《般若》所明無生真諦三乘共見，而二乘通教菩薩不見佛性，不明滅諦是常住也。至《大涅槃》為三乘人同說佛性，故無生四真諦通別、通圓，故明滅諦四德，異於《方等》、《大品》，意在此也。

Second, explaining the four truths of non-arising: as the Viśeṣacintābrahma-paripṛcchā-sūtra says: 'Knowing that suffering is unarisen is called the noble truth of suffering; knowing that accumulation has no mark of combining is called the noble truth of accumulation; contemplating with the mark of non-duality is called the noble truth of the path; dharmas are fundamentally unarisen and now have no cessation—this is called the noble truth of cessation.' That is, for the four dharmas of suffering, accumulation, cessation, and the path, the names and phenomenal marks are identical, yet the meaning of the truth is different. Previously, the principle of arising and ceasing was taken as the truth; now, the principle of the true emptiness of non-arising and non-ceasing is explained as the truth, also named the four true truths. Therefore the Nirvāṇa Sūtra says: 'Bodhisattvas understand that suffering is without suffering, therefore there is no suffering yet there is the true truth. They understand that accumulation is without accumulation, therefore there is no accumulation yet there is the true truth.' There is cessation and there is truth; there is the path and there is truth; hence they are called the four true truths. Contemplated in common by the three vehicles, they attain the paramārtha and realize the two kinds of nirvāṇa; this is also what the Śrīmālādevī Sūtra explains as the 'measurable four truths.' Question: If it is studied in common by the three vehicles, why does the Nirvāṇa Sūtra explain the truth of cessation as permanence, bliss, self, and purity? Answer: The true truth of non-arising explained in the Vaipulya and Prajñā is seen in common by the three vehicles, yet the two vehicles and the bodhisattvas of the shared teaching do not see the Buddha-nature, and do not explain the truth of cessation as permanent abiding. Arriving at the Mahāparinirvāṇa, the Buddha-nature is spoken of equally for the people of the three vehicles; hence the four true truths of non-arising connect with the distinctive and connect with the perfect, and therefore explain the four virtues of the truth of cessation. That this differs from the Vaipulya and the Dàpǐn is precisely because of this intention.