[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 13.12 # 大方廣佛華嚴經疏 13.12 大方廣佛華嚴經疏 13.12 - **Language:** Classical Chinese ### [13.12](https://indike.org/pramana/in.bauddha.taisho.1735.13.12) 二釋名中，言四聖諦者，聖者正也，無漏正法得在心故。諦有二義：一者諦實、二者審諦。言諦實者，此約境辨，謂如所說相，不捨離故、真實故、決定故，謂世出世二種因果必無虛妄不可差失。言審諦者，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。故《瑜伽》九十五云「由二緣故名諦：一法性故、二勝解故。愚夫有初無後，聖具二故，偏說聖諦。」四謂苦集滅道，總云四聖諦，帶數釋也。性相云何？逼迫名苦；即有漏色心增長名集；即業煩惱寂靜名滅，謂即涅槃；出離名道，謂止觀等。此約相說，通大小乘。《智論》云「小乘三是有相、滅是無相，大乘四諦皆是無相。」《涅槃》云「解苦無苦名苦聖諦」，謂達四緣生故空，則超筌悟旨成大。又《涅槃》云「凡夫有苦而無諦。二乘有苦有苦諦，而無真實。菩薩無苦有諦，而有真實。」謂若苦即諦，三塗之苦豈即諦也。二乘雖審知之，而不達法空，不見真實。又二乘雖知苦相，不知無量相。故《大經》云「苦有無量相，非諸聲聞緣覺所知。」《瑜伽》說苦有一百一十。然此經中雖彰名異，即表義殊，以名必召實，故是無量四諦義也。約一界一諦即有十千，娑婆四諦有四百億十千名義，而文義包博言含性相。又究此四，非唯但空便為真實。今了陰入皆如，無苦可捨；無明塵勞即是菩提，無集可斷；生死即涅槃，無滅可證；邊邪皆中正，無道可修。無苦無集即無世間，無滅無道即無出世間，不取不捨同一實諦。故斯一品，有作無作、有量無量皆在其中。準下第五地中，復以十重觀察，至下當明。 > Second, in explaining the title: regarding the term "Four Noble Truths", "noble" means correct, because the untainted correct Dharma is obtained in the mind. "Truth" has two meanings: first, real truth; second, examined truth. As for "real truth", this is analyzed with respect to the objective realm, meaning that like the explained marks, because they are not departed from, because they are real, and because they are definitive, the two kinds of cause and effect—mundane and supramundane—are definitely not false and cannot be erroneous. As for "examined truth", this is clarified with respect to wisdom. Noble wisdom observes them, examining that they are not false. Although ordinary beings have suffering and origination, they do not examine their reality, so these cannot be called truths. Because non-inverted noble wisdom examines and knows the objective realm, they are called noble truths. Thus the Yogācārabhūmi, fascicle ninety-five, says: "Due to two conditions they are called truths: first, due to dharmatā; second, due to resolute faith. The fool has the first but lacks the latter; the sage possesses both, so they are specifically called noble truths." "Four" refers to suffering, origination, cessation, and path; collectively called the Four Noble Truths, this is an explanation by numerical compound. What are their nature and marks? Oppression is called suffering; the growth of tainted form and mind is called origination; the pacification of karma and afflictions is called cessation, which is nirvāṇa; departure is called path, which refers to śamatha and vipaśyanā, and so on. This is spoken with respect to marks, common to both the Great and Small Vehicles. The Treatise \[on the Great Perfection of Wisdom\] says: "In the Small Vehicle, three have marks and cessation is markless; in the Great Vehicle, all four truths are markless." The Nirvāṇa \[Sūtra\] says: "Understanding suffering as devoid of suffering is called the noble truth of suffering," meaning that when one penetrates that the four \[truths\] are produced from conditions and therefore empty, one transcends the snare, awakens to the intent, and accomplishes the great. Again, the Nirvāṇa \[Sūtra\] says: "Ordinary beings have suffering but no truth. The two vehicles have suffering and the truth of suffering, but no reality. Bodhisattvas have no suffering but have truth, and have reality." This means that if suffering were identical to truth, how could the suffering of the three wretched realms be truth? Although the two vehicles examine and know it, they do not penetrate the emptiness of phenomena and do not see reality. Furthermore, although the two vehicles know the marks of suffering, they do not know the limitless marks. Therefore the Great Sūtra says: "Suffering has limitless marks, which cannot be known by śrāvakas and pratyekabuddhas." The Yogācāra says that suffering has one hundred and ten \[marks\]. However, in this sūtra, although different names are revealed, they express distinct meanings; because names must summon reality, these are the meanings of the limitless four truths. In terms of one realm and one truth, there are ten thousand; the four truths of Sahā have four hundred billion times ten thousand names and meanings, and the text and meanings are broad and profound, with words encompassing nature and marks. Furthermore, investigating these four, it is not merely that emptiness alone constitutes reality. Now understanding that the aggregates and sense-fields are all like tathatā, there is no suffering to be abandoned; ignorance and dust-like toil are bodhi itself, so there is no origination to be severed; saṃsāra is nirvāṇa, so there is no cessation to be realized; the extremes and heterodoxies are all centered and correct, so there is no path to be cultivated. With no suffering and no origination, there is no mundane world; with no cessation and no path, there is no supramundane world; neither grasping nor rejecting, they are the same one real truth. Therefore in this one chapter, conditioned and unconditioned, limited and limitless are all contained therein. In accordance with the fifth stage below, they are again examined with ten layers of observation, to be clarified below. > — English (machine translation) (machine translation) - [Previous: 13.11](https://indike.org/pramana/in.bauddha.taisho.1735.13.11) - [Next: 13.13](https://indike.org/pramana/in.bauddha.taisho.1735.13.13) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1735.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.13.12) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.10.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.13.12](https://indike.org/pramana/in.bauddha.taisho.1735.13.12) · Pramāṇa