仁王經疏 2.122

2.122

Commentary: Fifth, the explanation of the stage Difficult to Conquer. The text has five phrases. 'The two truths' are conventional truth and paramārtha-satya. 'The four truths' are the truths of suffering, origination, cessation, and the path. Regarding 'the eight truths', various accounts differ. One says: The two kinds of four truths—conditioned and unconditioned—are combined and spoken of as eight. According to the Benji, the suffering of suffering, the suffering of change, the suffering of conditioned existence, fragmented [birth and death], transformational [birth and death], the wholesome, the unwholesome, and correct practice are called the eight truths. The eighth [fascicle] of the Xianyang gives the truth of the suffering of conditioned existence, the suffering of change, the suffering of suffering, saṃsāra, the cessation of flow (the Yogācārabhūmi calls it 'quelling extinction'), defilement, purification, and the truth of correct expedients (the Yogācārabhūmi calls it 'correct application'), which are called the eight truths. An explanation says: In sequence, the three sufferings, saṃsāric transmigration, the cessation of flow which is nirvāṇa, the thirteen kinds of defilements, the pure unconditioned attained by severing them, and the noble path of expedients that severs them are called the eight truths. According to the forty-sixth [fascicle] of the Yogācārabhūmi, it is also the same as the Xianyang. However, in those two treatises, under the section on increasing numerical categories from one to ten, it is explained extensively as in those texts. Now, in accordance with the last eight kinds of truths among the fourteen truths of the ten bhūmis, we explain this text. The preceding six truths are the two truths and four truths in this sūtra. Regarding the eight truths, the Sūtra on the Ten Bhūmis states: 'Because one is aware of the specific and common characteristics of dharmas, one skillfully knows the truth of characteristics; because one is aware of the differences among dharmas, one skillfully knows the truth of distinction; because one is aware of the discrimination of aggregates, realms, and bases, one skillfully knows the truth of verbal formulation; because one is aware of the suffering and distress of body and mind, one skillfully knows the truth of affairs; because one is aware of the continuity of arising in all realms of rebirth, one skillfully knows the truth of arising; because one ultimately extinguishes all feverish distress, one skillfully knows the truth of the knowledge of exhaustion and non-arising; because one generates non-dual practice, one skillfully knows the truth of the knowledge that causes entry into the path; because one correctly awakens to the characteristics of all dharmas, one skillfully knows the truth of the sequential accomplishment of all bodhisattva stages and skillfully knows the truth of gathering the Tathāgata's knowledge; one knows them through the power of resolute faith, not because one has attained all ultimate knowledge.'