翻譯名義集 4.72

4.72

【末伽】或槃那，晉云道。《法界次第》云：「道以能通為義，道有二種：一正道，實觀三十七道品，三解脫門，緣理慧行，名為正道。二助道者，得解觀中，種種諸對治法，及諸禪定，皆是助道。此二相扶，能通涅槃，故名為道。」此四華梵，出《賢愚經》。毘曇云：「佛為四王，作聖語說四諦，二解二不解；又作毘陀語，一解一不解；又作梨車語說，四王俱解。」故知四諦，名非一概。此四諦法，若以藥病區揀，苦集是世間因果，此屬於病；道滅是出世間因果，此當乎藥。若以真俗甄別，則有三義：一者四諦俱真，如《涅槃》云：「我昔與汝等，不見四真諦，是故久流轉生死大苦海。」二者四諦俱俗，《止觀》云：「滅尚非真，三諦焉是？」三者一真三俗，《勝鬘》云：「此四聖諦，三是無常，一是常。」又云：「是故苦諦集諦道諦，非第一義諦，非常、非依。一苦滅諦，離有相者，是常。」又《涅槃經》明於四諦，凡有四種：一生滅四諦，二無生四諦，三無量四諦，四無作四諦。《勝鬘經》中亦明四種：一有作四諦，二有量四諦，三無作四諦，四無量四諦。但此二經詮次少異。荊溪問曰：「何故立此四種四諦之殊？」答：「諦本無四，諦只是理。理尚無一，云何有四？故知依如來藏同體權實大悲願力，隨順物機，不獲已而用之。機宜不同，致法差降。從一實理，開於權理，權實二理，能詮教殊，故有四種差別教起：三藏詮生滅，通教詮無生，別教詮無量，圓教詮無作。是故天台明四種四諦之法也。」

[*Mārga*:] Or rendered *banna*; in the Jin language, 'path'. The *Fajie cidi* states: "Path takes 'ability to lead through' as its meaning. There are two kinds of paths: first, the true path, which is the true contemplation of the thirty-seven factors of enlightenment, the three gates of liberation, and the practice of wisdom focused on principle—this is named the true path. Second, the auxiliary path: within the contemplation of attained understanding, all various counteractive methods and the various dhyānas are auxiliary paths. These two support each other and can lead through to nirvāṇa, hence it is named the path." These four Chinese and Sanskrit terms appear in the *Sūtra of the Wise and the Foolish*. The Abhidharma states: "When the Buddha spoke the Four Truths in the sacred tongue for the Four Heavenly Kings, two understood and two did not understand; when he spoke in the Vedic tongue, one understood and one did not understand; when he spoke in the Licchavi tongue, all four kings understood." Thus we know that the names of the Four Truths are not uniform. If these Four Truths are differentiated in terms of medicine and illness: suffering and origin are mundane cause and effect, which belong to illness; the path and cessation are supramundane cause and effect, which correspond to medicine. If distinguished by ultimate and conventional truth, there are three meanings: first, all four truths are ultimate, as the *Nirvāṇa-sūtra* states: "In the past, neither I nor you saw the four true truths; therefore we have drifted for so long in the great ocean of the suffering of birth and death." Second, all four truths are conventional, as the *Zhiguan* states: "If cessation is not yet ultimate, how could the other three truths be so?" Third, one is ultimate and three are conventional, as the *Śrīmālādevī-sūtra* states: "Of these four noble truths, three are impermanent and one is permanent." It also states: "Therefore the truth of suffering, the truth of origin, and the truth of the path are not the supreme truth, are impermanent, and are not a refuge. Only the truth of the cessation of suffering, being free from conditioned marks, is permanent." Furthermore, the *Nirvāṇa-sūtra* clarifies that 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 the unconstructed. The *Śrīmālādevī-sūtra* also clarifies four kinds: first, the constructed Four Truths; second, the measurable Four Truths; third, the unconstructed Four Truths; fourth, the immeasurable Four Truths. However, the sequence of exposition in these two sūtras differs slightly. Jingxi asked: "Why establish the distinction between these four kinds of Four Truths?" Answer: "Truths originally are not four; truth is simply the principle. The principle is not even one, how could there be four? Thus we know that depending on the great compassionate vow-power of the Tathāgata-garbha's identical essence of the provisional and real, and according with the capacities of beings, they are employed only because it cannot be avoided. Because the capacities and suitabilities differ, this results in gradations of teachings. From the one real principle, provisional principles are unfolded; the two principles of provisional and real can be expressed by distinct teachings, hence four kinds of differentiated teachings arise: the Tripiṭaka teaching expounds arising and ceasing, the Shared teaching expounds non-arising, the Distinct teaching expounds the immeasurable, and the Perfect teaching expounds the unconstructed. For this reason Tiantai clarifies the dharma of the four kinds of Four Truths."