大方廣佛華嚴經疏 13.14

13.14

Fourth, resolving difficulties. Question: Since the Buddha's verbal action has been revealed to answer [the question on] preaching the Dharma, question: The Dharma preached by the Buddha has many gateways; why only set forth the four truths? Answer: Although the names belong to the Small [Vehicle], their meaning extends to both Great and Small, completely possessing phenomena and noumenon. Namely, the two truths of suffering and origination are mundane cause and effect, being what is known and what is severed without alteration; the two truths of cessation and path are supramundane cause and effect, being what is realized and what is cultivated with definitive phenomena. Knowing, severing, realizing, and cultivating can transport sentient beings to the other shore. Although worlds differ, this alone does not change. How much more so with the limitless and the unconditioned—what meaning is not gathered in them? For this reason, these are used to reveal differences. Furthermore, to shatter attachments and guide capacities—meaning to expound those four truths of the śrāvakas to cause them to abandon what they cling to and guide them into the boundless ocean of truths of the Ekayāna—they are analyzed according to this. Why do all four truths carry the word "suffering"—namely, the "noble truth of the cessation of suffering", and so forth? Because it is the origination that produces suffering, it is called the "origination of suffering"; the cessation that exhausts suffering is called the "cessation of suffering"; the path that leads to the cessation of suffering is called the "path of the cessation of suffering". One cannot simply say the "path of suffering", because the path does not produce suffering, unlike origination; nor does it extinguish suffering, unlike cessation. Since it can realize the cessation of suffering, it is called the "path of the cessation of suffering".