華嚴經內章門等雜孔目章 1.26

1.26

依《涅槃經》，苦有三種：一苦類、二苦諦、三苦聖諦，集、滅、道等亦同。苦類凡夫得，苦諦聲聞得，苦聖諦菩薩得。苦類者，苦家流類，如苦苦、壞苦等，逼情切已，而無其理。苦諦者，有無常等道理，翻凡成聖，從理正故得諦名。苦聖諦者，得法無我分，是自所依，順理故得其聖名。亦名有為四諦、無為四諦。聖諦者，即無為四諦。故《十住經》云「復以苦習盡道分別五陰，生者滅者、有增有減，而悉無形。生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛離苦、所欲不得亦復是苦。取要言之，五盛陰苦。」是謂最勝，名曰知苦。尋察根原，由苦枝黨所生為習，貪著愛欲翫之寶之，莫知為患。知而遠之，故曰知習。諸垢永除，更不造新，願欲畢故，使不復生，色現尋滅。不令停滯，了習苦常寂，是謂知盡。解八正道亦無體性、親疎近遠住止之處，變化無窮而不可極，蕩除塵穢、照曜愚迷，無形無聲存亡之體，為諸迷惑道引之首，入無為路，故曰知道。菩薩分別四諦，亦不取證，欲護一切在生死者。真諦之相無相無形，而不可見，審解如本即應法性，世俗言教假號有名。其實字體不生不滅，無所染著，得聖諦心，不念有無。審解本者，一切諸色普悉平等，亦無高下生若干心，是則名曰分別聖諦。其有為諦，如愚法小乘宗中具實分別。若一乘諦，別教究竟，隨一世界名字差別，有四十億百千那由他。如是十方，隨諸眾生所應調伏，作如是說。上件四諦攝下諸教，頓屬其上分本教義，漸從其末。義理分齊，並準上知。

According to the Nirvāṇa Sūtra, suffering is of three kinds: 1. the category of suffering; 2. the truth of suffering; 3. the noble truth of suffering. Origination, cessation, and the path are also like this. The category of suffering is obtained by ordinary beings; the truth of suffering is obtained by śrāvakas; the noble truth of suffering is obtained by bodhisattvas. "The category of suffering" refers to the classes of suffering, such as the suffering of suffering, the suffering of change, and so forth, which torment the feelings and oppress oneself, yet lack the principle. "The truth of suffering" possesses principles such as impermanence, reversing the ordinary to become noble; because it accords with the principle, it obtains the designation of "truth". "The noble truth of suffering" obtains the aspect of the selflessness of phenomena; this is what is inherently relied upon, and because it accords with the principle, it obtains the designation of "noble". They are also called the conditioned four truths and the unconditioned four truths. The "noble truths" are precisely the unconditioned four truths. Thus the Daśabhūmika Sūtra states: "Furthermore, by means of suffering, origination, cessation, and the path, one distinguishes the five skandhas—those that arise and those that cease, having increase and having decrease, yet all lacking form. The suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of grief, lamentation, and distress, the suffering of meeting the hated, the suffering of separation from the beloved, and the suffering of not getting what one desires are also suffering. To state the essence, the suffering of the five grasping skandhas." This is called the supreme, named "knowing suffering". Tracing the root source, what is produced by the branches and factions of suffering is "origination"; greedily clinging to, craving, delighting in, and treasuring them, without knowing them to be an affliction. Knowing them and distancing oneself from them, it is therefore called "knowing origination". All defilements are eternally eradicated, no longer creating new ones; because desires are ended, they are made not to arise again; appearances manifesting are immediately extinguished. Not letting them linger, thoroughly realizing that origination and suffering are eternally tranquil—this is called "knowing cessation". Understanding that the eightfold noble path is also without an intrinsic nature, without places of closeness, distance, proximity, remoteness, or abiding, transforming boundlessly without end, clearing away defilements and illuminating ignorance and delusion, a formless and soundless substance of existence and non-existence, being the foremost guide along the path for all who are deluded, entering the unconditioned path—therefore it is called "knowing the path". When bodhisattvas distinguish the four truths, they do not realize the fruit [for themselves], wishing to protect all who are in saṃsāra. The characteristic of the real truth is without characteristic and without form, and cannot be seen; examining and understanding it according to the source accords with the dharmatā, whereas the verbal teachings of the conventional world are conventional designations and possess names. In actuality, the nature of words is unarisen and unceasing, free from defiled attachment; attaining the mind of the noble truth, one does not think of existence or non-existence. Examining and understanding the root, all forms are entirely equal, without high or low generating manifold thoughts—this is called distinguishing the noble truth. As for the conditioned truths, they are fully and genuinely distinguished as in the Hīnayāna tenets of those who are foolish regarding phenomena. If it is the Ekayāna truth, it is the ultimate of the distinct teaching; following the diverse names in a single world, there are forty hundred-thousand nayutas. In this manner throughout the ten directions, in accordance with how sentient beings should be subdued, it is spoken like this. The four truths mentioned above subsume the lower teachings; the sudden belongs to its upper portion as the fundamental teaching's doctrine, while the gradual follows its branch. The demarcation of the doctrinal principles should all be understood in accordance with the above.