法界次第初門 2.122

2.122

次超越而辯四諦者，但上來所說諸無漏禪中，乃禪禪悉有四諦觀慧。彼既明禪相，則隱理顯事，從事以立名，是以雖有四諦觀法，而不從諦得名。如囊中有寶，不探示人，人無見者。是以今更次諸禪後，明四諦等八科慧行法門。此四通言諦者，諦以審實為義。此四諦法門正為聲聞人從聞生解，故必須藉教詮理。今明教理不虛，故云審實也。若由因感果，則應先因而後果；今悉先果而後因者，教門引物為便，故皆先果而後因也。

The explanation of the four noble truths following the step-over [samādhi] is because in all the untainted dhyānas expounded above, each and every dhyāna has the contemplative wisdom of the four noble truths. Yet as those [prior sections] elucidate the characteristics of dhyāna, they conceal principle and manifest phenomena, establishing names based on phenomena; therefore, although the contemplative dharmas of the four noble truths are present, they do not take their name from the truths. It is like having a treasure inside a bag: if one does not reach in and display it to people, no one sees it. For this reason, following all the dhyānas, the eight headings of teachings on wisdom practice, such as the four noble truths, are now elucidated. These four are universally called 'truths' (satya) because 'truth' signifies being thoroughly verified and real. This teaching of the four noble truths is precisely for disciples (śrāvakas) to generate understanding from hearing, and therefore must rely on teaching to interpret principle. Now, because teaching and principle are not vain, they are called 'thoroughly verified and real'. If considering results as induced by causes, causes should come first and results second; that all [four truths] here place results first and causes second is because the pedagogical gate takes what is expedient to guide sentient beings, and thus always puts results first and causes second.