妙法蓮華經玄贊 7.491

7.491

釋妨難者，五十五說：「何因故說知苦、斷集、證滅、修道四差別耶。答：由彼苦諦是四顛倒所依處故、為除顛倒故，應遍知苦。既遍知已，即遍知集，由彼集諦苦諦攝故。雖遍知苦，仍為集諦之所隨逐，故須更說永斷集諦。言觸證者是現見義，由於滅諦現前見故，不生怖畏、愛樂攝受，是故須說觸證滅諦。若勤修道乃能成辦所說三義，是故次說修習道諦。何故四諦如是次第？由此故苦為初，如此故苦為次，此二攝黑品究竟；由此故樂為第三，如此故樂為第四，此二攝白品究竟。譬如重病、病因、病愈、良藥。又如遭苦次第建立聖諦。如諸世間曾所遭苦，即於此處先發作意。次於遭苦因，次於苦解脫，後於解脫方便發起作意。」

Regarding resolving objections, [Fascicle] Fifty-five [of the Yogācārabhūmi-śāstra] states: “For what reason are the four distinctions of knowing suffering, abandoning the origin, realizing cessation, and cultivating the path spoken of? Answer: Because that noble truth of suffering is the locus of the four inversions, and in order to eliminate the inversions, one must fully know suffering. Having fully known it, one thereby fully knows the origin, because that truth of the origin is subsumed under the truth of suffering. Although one fully knows suffering, one is still pursued by the truth of the origin; therefore, the eternal abandonment of the truth of the origin must further be stated. The term ‘touching and realizing’ means seeing directly: because one sees the truth of cessation directly before oneself, fear does not arise, and one takes delight in and embraces it; therefore, touching and realizing the truth of cessation must be spoken of. If one diligently cultivates the path, one can then accomplish the three stated points; therefore, the cultivation of the truth of the path is spoken of next. Why are the four truths in such an order? Because of this, suffering is first; thus suffering comes next: these two subsume the culmination of the black class [of phenomena]. Because of this, bliss is third; thus bliss is fourth: these two subsume the culmination of the white class [of phenomena]. It is just like severe illness, the cause of illness, recovery from illness, and fine medicine. It is also like establishing the noble truths in the order in which suffering is encountered: just as beings in the world first direct attention to whatever suffering they have encountered, and next direct attention to the cause of encountering suffering, next to liberation from suffering, and finally to the expedient means of liberation.”