宗鏡錄 76.17

76.17

答。四諦法門。橫該竪徹。法無不備。教無不窮。今約台教。一心具無作四諦者。一念心中具十界苦。名為苦諦。具十界惑。名為集諦。苦即涅槃。名為滅諦。惑即菩提。名為道諦。此唯論一心四諦。又四教四種四諦。藏教生滅四諦。通教無生四諦。別教無量四諦。圓教無作四諦。今但論圓教無作四諦。止觀云。法性與一切法。無二無別。凡法尚是。況二乘乎。離凡法更求實相。如避此空。彼處求空。即凡法是實法。不須捨凡向聖。經言。生死即涅槃。一色一香。皆是中道。即無作四諦。又玄義云。以迷理故。菩提是煩惱。名集諦。涅槃是生死。名苦諦。以能解故。煩惱即菩提。名道諦。生死即涅槃。名滅諦。即事而中。無思無念。無誰造作。故名無作。亦名一實諦。一實諦者。無虛妄。無顛倒。常樂我淨等。是故名為無作四聖諦。法華經偈云。更以異方便。助顯第一義。又云。唯此一事實。即是無作一實諦也。以真如之性。是自心之實。名一實諦。念念圓成。更何所作。名無作四諦。所以八千聲聞。於法華會上見如來性。如秋收冬藏。更無所作。以達本故。法爾如斯。若未見性人。不可安然。拱手傚無作無修。直須水到渠成。自然任運。故又但了一心。自然無作。非是強為。故云陰入皆如。無苦可捨。無明塵勞即是菩提。無集可斷。邊邪皆中正。無道可修。生死即涅槃。無滅可證。無苦無集。故無世間。無道無滅。故無出世間。純一實相。實相外更無別法。又文殊道行經云。佛告文殊師利。若見一切諸法無起。即解苦諦。若見一切諸法無住。即能斷集。若見一切諸法畢竟涅槃。即能證滅。文殊師利。若見一切諸無自體。即是修道。

Answer: The teaching of the four noble truths (caturāryasatya) extends horizontally across and penetrates vertically through all things; there is no dharma it does not contain, and no teaching it does not exhaust. Now, following the Tiantai teaching, when it is said that the one mind is endowed with the uncreated four noble truths: in a single thought-moment of the mind, being endowed with the suffering of the ten realms is called the truth of suffering; being endowed with the delusions of the ten realms is called the truth of origination; that suffering is itself nirvāṇa is called the truth of cessation; that delusions are themselves bodhi is called the truth of the path. This addresses solely the four noble truths of the one mind. Furthermore, across the four teachings there are four kinds of four noble truths: the Tripiṭaka teaching has the four truths of arising and ceasing; the shared teaching has the four truths of non-arising; the distinct teaching has the immeasurable four truths; and the perfect teaching has the uncreated four truths. Here we discuss only the uncreated four noble truths of the perfect teaching. The *Mohe zhiguan* says: 'Dharma-nature and all dharmas are neither two nor different. If this is so even of ordinary dharmas, how much more so for the two vehicles? To seek true reality apart from ordinary dharmas is like avoiding this space to seek space over there. Ordinary dharmas are themselves true dharmas; one need not abandon the ordinary to turn toward the noble.' A sūtra says: 'Samsāra is itself nirvāṇa; a single color or scent is nothing other than the Middle Way.' These are the uncreated four noble truths. Furthermore, the *Fahua xuanyi* says: 'Because one is deluded about the principle, bodhi is kleśa, which is called the truth of origination; nirvāṇa is samsāra, which is called the truth of suffering. Because one is capable of understanding, kleśa is itself bodhi, which is called the truth of the path; samsāra is itself nirvāṇa, which is called the truth of cessation. Right within phenomena is the Middle; without thought or conceptualization, there is no one who creates or fabricates, and therefore it is named "uncreated". It is also called the one true truth. The "one true truth" is free from falsity, free from inversion, and is eternity, bliss, self, purity, and so forth; hence it is named the uncreated four noble truths.' A verse of the *Lotus Sūtra* says: 'Further, through different skillful means, / I help reveal the primary truth.' It also says: 'Only this one thing is real.' This is the uncreated one true truth. Because the nature of tathatā is the reality of one's own citta, it is named the one true truth. Perfected in every thought-moment, what more is there to be created? Hence they are called the uncreated four noble truths. Thus, the eight thousand śrāvakas in the assembly of the *Lotus Sūtra* perceived the tathāgata-nature; like harvesting in autumn and storing in winter, there was nothing more to be done. Because they reached the source, it is naturally so. If one has not yet seen the nature, one must not calmly fold one's hands and imitate being without creation and without cultivation. One must directly wait until the water arrives and the ditch is formed, functioning naturally and spontaneously. Therefore, simply by comprehending the one mind, it is naturally uncreated, not forced. Thus it is said that the aggregates and sense bases are all suchness; there is no suffering to be abandoned. Ignorance and defilement are themselves bodhi; there is no origination to be severed. The marginal and deviant are all centered and upright; there is no path to be cultivated. Samsāra is itself nirvāṇa; there is no cessation to be realized. Because there is neither suffering nor origination, there is no mundane world; because there is neither path nor cessation, there is no supramundane world. It is purely the one true mark, and outside the true mark there is no other dharma whatsoever. Furthermore, the *Wenshu daoxing jing* says: 'The Buddha told Mañjuśrī: "If one sees that all dharmas have no arising, that is understanding the truth of suffering. If one sees that all dharmas have no abiding, that is being able to sever origination. If one sees that all dharmas are ultimate nirvāṇa, that is being able to realize cessation. Mañjuśrī, if one sees that all dharmas have no self-substance, that is cultivating the path."'