俱舍論頌疏論本 22.9

22.9

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).'"