俱舍論頌疏論本 22.9

22.9

釋曰：諦四名已說者，謂界品初云無漏謂道諦，此說道諦也；擇滅謂離繫，此說滅諦也；及苦、集世間，此說苦、集諦也。次第列者，一苦、二集、三滅、四道。問：「今此品列四諦，與彼界品所說體有何異耶？」答：「頌言『彼自體亦然。』謂顯體同彼故，說亦然聲。」問：「四諦次第何緣如是？」答：「頌言『次第隨現觀。』現觀者，見道也，謂現觀位先所觀者便在先說。」問：「何緣現觀次第必然？」答：「謂煗等加行位如是觀故。」問：「何緣加行位如是觀耶？」答：「謂若有法是愛著處，能作逼惱，為苦惱因，最初觀苦。次復觀苦以誰為因，便觀集諦。次復觀苦以誰為滅，便觀滅諦。次復觀苦滅以誰為道，便觀道諦。如見病已，次尋病因，續思病愈，後求良藥。故《良醫經》云：『夫醫王者，謂具四德，能拔毒箭：一善知病狀、二善知病因、三善知病愈、四善知良藥。如來亦爾，為大醫王，如實了知苦、集、滅、道故。』加行位如是次第觀，現觀位中次第亦爾，如已觀地蹤馬奔馳。言現觀者，應知此目現等覺義，謂現前覺觀諦境也。」問：「何故經中說為聖諦？」答：「聖見四諦，無顛倒故，名為聖諦。故有頌曰：『聖者說是樂（滅諦涅槃），非聖說為苦（外道謂涅槃為苦也）；聖者說為苦（有漏也），非聖說是樂（言有漏樂）。』」

Explanation: "The four names of the truths have been spoken": at the beginning of the Chapter on Dhātus, it was stated that "the untainted is called the truth of the path"—this speaks of the truth of the path; "analytical cessation is called liberation from bondage"—this speaks of the truth of cessation; and "suffering and origination are the worldly"—this speaks of the truths of suffering and origination. Arranged in sequence, they are: first, suffering; second, origination; third, cessation; and fourth, the path. Question: "What difference in essence is there between the four truths listed in this chapter and those explained in the Chapter on Dhātus?" Answer: "The verse says: 'Their entities are likewise so.' To show that their entities are identical to those, it says 'likewise so.'" Question: "For what reason is the sequence of the four truths like this?" Answer: "The verse says: 'Their sequence follows direct realization.' Direct realization refers to the path of seeing; that which is contemplated first in the stage of direct realization is mentioned first." Question: "For what reason must the sequence of direct realization be like this?" Answer: "Because one contemplates in this way during the stages of preparation such as heat." Question: "For what reason does one contemplate in this way in the stages of preparation?" Answer: "Whatever dharma is an object of craving and attachment, capable of producing torment and acting as the cause of distress, one first contemplates as suffering. Next, one further contemplates: 'What is this suffering caused by?' and then contemplates the truth of origination. Next, one further contemplates: 'By what is suffering extinguished?' and then contemplates the truth of cessation. Next, one further contemplates: 'By what path is the cessation of suffering achieved?' and then contemplates the truth of the path. It is like seeing an illness, then seeking its cause, subsequently thinking of its cure, and finally seeking good medicine. Therefore the *Sūtra on the Good Physician* states: 'A king among physicians is endowed with four virtues and is capable of extracting the poisoned arrow: first, he knows well the symptoms of illness; second, he knows well the causes of illness; third, he knows well the cure of illness; fourth, he knows well the good medicine. The Tathāgata is also like this; being the great king of physicians, he knows suffering, origination, cessation, and the path as they truly are.' Because one contemplates in this sequence in the stages of preparation, the sequence in the stage of direct realization is also like this, just like galloping a horse over ground that has already been surveyed. Direct realization should be understood as designating the meaning of manifest awakening, which means awakened contemplation directly confronting the objects that are the truths." Question: "Why are they spoken of in the sūtras as noble truths?" Answer: "Because the nobles view the four truths without error, they are called noble truths. Thus a verse says: 'What the nobles call bliss (cessation and nirvāṇa), the non-nobles call suffering (tīrthikas call nirvāṇa suffering); what the nobles call suffering (the tainted), the non-nobles call bliss (calling the tainted blissful).'"