般若心經略疏連珠記 2.29

2.29

經「無」下，三、染淨因果門，二：初、唱經。四聖諦也。聖者正也，無漏正法得在心故。諦有二義：一者、諦實，此約境辨，如所說相，不捨離故、真實故、決定故，謂世出世二種因緣必無虛妄差失故。二、審諦，此就智明，聖智觀彼審不虛故。凡夫雖有苦集而不審實，不得稱諦。無倒聖智審知境故，故名聖諦。《瑜伽》云「由二緣故名諦：一法性故、二勝解故。」凡夫有初無後，聖具二故偏稱聖諦。法性是諦實，勝解即審諦。

From the sūtra's "No [suffering]" onward is the third gateway: the gateway of defiled and pure causes and fruits, which has two parts: first, citing the sūtra. These are the four noble truths. 'Noble' (ārya) means correct, because the uncontaminated correct Dharma is attained in the mind. 'Truth' (satya) has two meanings: first, truth and reality. This is examined from the perspective of the object: like the described marks, because it is not abandoned, because it is real, and because it is definite; meaning that the two kinds of causes and conditions—worldly and transworldly—are necessarily without falsity or deviation. Second, thorough discernment. This is clarified in terms of wisdom: because noble wisdom contemplates them thoroughly without error. Although ordinary people possess suffering and origin, they do not thoroughly discern them as real, and thus cannot call them truths. Because undistorted noble wisdom thoroughly knows the object, they are called noble truths. The Yogācārabhūmi says: "They are called truths due to two conditions: first, due to dharmatā; second, due to decisive understanding (adhimukti)." Ordinary people have the former but lack the latter; the noble ones possess both, and thus they are singularly called noble truths. Dharmatā is truth and reality; decisive understanding is thorough discernment.