華嚴經探玄記 4.26

4.26

四釋文中三：初明此土諦名、二辨娑婆外十世界中諦名、三顯十界外盡空世界諦名。初中，四諦內一一各三：先列名、二結數、三辨意。謂為應機令調伏，故立此名。調者調和，伏者制伏，謂調和控御身口意業，制伏除滅諸惡行故。何故文殊說者？明妙慧善達實諦義故。又何故唯顯四諦差別？謂是權教差別易知故。又為寄顯法故。何者？謂此小乘局處之法，尚有如此遍空世界差別不同，則知一乘通方之法差別無邊理不疑故也。又為破計引機。何者？謂演彼小乘局法令遍故，使失本執，便顯一乘無邊法界，令其趣入故。又此約一乘共教為則故、通收下位故。生苦之集故云苦集，苦盡之滅名苦滅，至苦滅之道故云苦滅道。不得單言苦道，以道非生苦，不同集；又非滅苦，不同滅；但能證滅，應云滅之道。以滅是苦滅，故云苦滅道。餘文可知。

Fourth, explaining the text, in which there are three: first, clarifying the names of the truths in this land; second, discerning the names of the truths in the ten worlds outside the Sahā [world]; third, revealing the names of the truths in the worlds exhausting space beyond the ten worlds. In the first, within the four noble truths, each has three [aspects]: first, listing the names; second, concluding the count; third, discerning the intent. That is to say, to respond to capacities and cause them to be subdued, these names were established. "Tuning" means harmonizing; "subduing" means overcoming; it means harmonizing and controlling bodily, vocal, and mental karma, and overcoming and eliminating all evil deeds. Why is it spoken by Mañjuśrī? To clarify that wondrous wisdom thoroughly penetrates the meaning of the real truths. Furthermore, why are only the differences of the four noble truths revealed? Because the differences of the provisional teaching are easy to know. Furthermore, it is to indirectly reveal the Dharma. How so? Even this restricted teaching of the Hīnayāna has such differences pervading the worlds of space; therefore one knows without doubt that the principle of the comprehensive teaching of the one vehicle has boundless differences. Furthermore, it is to break attachments and guide capacities. How so? By expounding that restricted teaching of the Hīnayāna to make it pervasive, causing them to lose their original clinging, it then reveals the boundless dharmadhātu of the one vehicle, causing them to enter it. Furthermore, this is because it takes the shared teaching of the one vehicle as a model and comprehensively includes the lower stages. The origination that produces suffering is called the origination of suffering (duḥkha-samudaya); the cessation in which suffering ends is called the cessation of suffering (duḥkha-nirodha); the path leading to the cessation of suffering is called the path to the cessation of suffering (duḥkha-nirodha-gāminī-pratipad). One cannot simply say "the path of suffering," because the path does not produce suffering, unlike origination; nor does it extinguish suffering, unlike cessation; it can only realize cessation, so it should be called "the path of cessation." Because cessation is the cessation of suffering, it is called the path to the cessation of suffering. The rest of the text can be understood.