仁王經疏 1.60

1.60

釋曰：第七、四諦觀門德，第八、緣生觀門德。就四諦門，兩門分別：一釋名、二出體。釋名有二：先通、後別。言四諦者，即是通名。四是標數。諦是實義、真義、如義、不顛倒義、無虛誑義，如《大婆沙》。若依大乘，如所說相不捨離義，由觀此故到究竟。清淨義是諦義，如《瑜伽》說。言別名者，一苦、二集、三滅、四道，逼迫名苦，生長名集，寂靜名滅，出離名道，廣如《婆沙》、《俱舍》、《正理》。第二出體。薩婆多宗，五取蘊是若諦、有漏因是集諦、彼擇滅是滅諦、學無學法是道諦。依經部宗，諸名色是苦諦、業煩惱是集諦、業煩惱盡是滅諦、止觀是道諦。依大乘宗，亦同經部，故不繁述，廣如別章。言十二緣者，謂無明行乃至老死。三際中愚於境不了，故名無明。福等三業遷流造作，名之為行。眼等八識了別境界，故名為識。想等色等召表質礙，故曰名色。眼等六根生長心等，名為六處。苦等三觸觸對前境，故名為觸。苦等三受領順違等，名之為受。自體等貪貪染自境，故名為愛。欲等四取執取境等，名之為取。行識等種能招生等，故名為有。識等五法本無今有，名之為生。即彼五法，衰變滅壞，故名老死。若具分別，義如別章。

Explanation: Seventh is the virtue of the contemplation gateway of the four truths; eighth is the virtue of the contemplation gateway of conditioned origination. Regarding the gateway of the four truths, there are two gates of analysis: first, explaining the names; second, identifying the essence. Explaining the names has two parts: first general, then specific. "Four truths" is the general name. "Four" designates the number. "Truth" (satya) means real, true, suchness, non-perverted, and devoid of falsity, as in the Mahāvibhāṣā. If according to the Mahāyāna, it means not deviating from the characteristics as taught, reaching the ultimate through contemplating this. Purity is the meaning of truth, as stated in the Yogācārabhūmi. As for the specific names: first, suffering; second, origination; third, cessation; and fourth, the path. Affliction and oppression is called suffering; generating and increasing is called origination; tranquil quiescence is called cessation; leaving behind and emancipation is called the path, as explained at length in the Mahāvibhāṣā, Kośa, and Nyāyānusāra. Second, identifying the essence: In the Sarvāstivāda school, the five clinging aggregates are the truth of suffering; defiled causes are the truth of origination; their analytical cessation (pratisaṃkhyā-nirodha) is the truth of cessation; and the phenomena of those in training and beyond training are the truth of the path. According to the Sautrāntika school, all name-and-form is the truth of suffering; karma and afflictions are the truth of origination; the exhaustion of karma and afflictions is the truth of cessation; and śamatha and vipaśyanā are the truth of the path. According to the Mahāyāna school, it is also the same as the Sautrāntika, so it is not repeated in detail; it is explained at length in a separate chapter. Regarding the twelve links of conditioned origination: they refer to ignorance, volitional formations, up to old age and death. Within the three time periods, being deluded and not understanding the objective realm is called ignorance. The three karmas such as meritorious karma fluctuating and creating are called volitional formations. The eight consciousnesses such as the eye consciousness discerning the objective realm are called consciousness. Saṃjñā, rūpa, etc., naming, signifying, and possessing material resistance are called name-and-form. The six sense faculties such as the eye faculty generating and developing the mind, etc., are called the six sense bases. The three contacts such as painful contact encountering the objective realm ahead are called contact. The three feelings such as painful feeling receiving agreeable and disagreeable conditions, etc., are called feeling. Craving for one's own body, etc., and having defiled attachment to one's own domain is called craving. The four graspings such as desire grasping and holding onto objects, etc., are called grasping. The seeds of volitional formations, consciousness, etc., being able to produce birth, etc., are called becoming. The five phenomena of consciousness, etc., being non-existent originally and now existent, is called birth. Those very five phenomena decaying, transforming, ceasing, and disintegrating are called old age and death. If analyzed fully, the meaning is as in a separate chapter.