法苑珠林 72.65

72.65

述曰。迷理不同者。良由眾生無始時來流轉生死不能斷漏不得出世果。致令十使煩惱是能障業。四真諦法是所障理。言四諦者。一苦。二集。三滅。四道。具釋四諦因果次第大小同異者。恐文煩不述。今且略釋其名令識因果。生滅無常理實是苦。逼迫行者名為苦諦。諦是實義。審爾不謬。故稱為諦。下三諦義同此一釋。有漏善惡皆能生果。理是因集名為集諦。煩惱盡處名之為滅。理實不生名為滅諦。觀理除壅此實不虛。名為道諦。若就一人論四諦者。謂此身心苦之與樂有漏報邊。是其苦諦。若不觀理所起善惡。乃至八禪。是其集諦。若觀身心生滅無我。即此觀智。是其道諦。因此道智見無我時。惑斷之處。則是滅諦。言迷理者。論說不同。若依毘曇論云。身見邊見唯迷苦諦。謂凡夫皆執苦報為我。是故身見緣苦諦生。依身苦報計斷計常。是故邊見亦迷苦生。故雜心論云。身邊二見果處起故。唯迷苦諦。凡計罪福是我所作。不將善惡業因為我。是故身見不依集起。知集非我不名迷集。邊見依身亦不依集。又亦不將滅道為我計斷計常。義皆同此。是故身邊唯依苦報名迷苦諦。

The exposition states: As for the differences in confusion regarding the principle, this is truly because sentient beings from beginningless time have transmuted in birth and death, unable to sever āsravas and unable to attain the supramundane fruit. This causes the ten anusaya defilements to be the karmic hindrances that can obstruct, and the Dharma of the four noble truths to be the principle that is obstructed. The four truths are: first, suffering; second, the origination [of suffering]; third, the cessation [of suffering]; and fourth, the path [leading to cessation]. To fully explain the causes and effects, sequence, and the similarities and differences between the Mahāyāna and Hīnayāna of the four truths would make the text too cumbersome, so it is not set forth here. Now their names are briefly explained so that causes and effects may be understood. Arising and ceasing are impermanent, and in principle this is truly suffering; oppressing the practitioner, it is called the truth of suffering. 'Truth' means reality: it is precisely so and not erroneous, hence it is called truth. The meanings of the following three truths are explained in the same way. Both wholesome and unwholesome āsrava [deeds] can produce fruits; in principle, this is the accumulation of causes, called the truth of origination. Where defilements are exhausted, it is called cessation; in principle, it is truly non-arising, called the truth of cessation. Contemplating the principle and eliminating obstructions is true and not false, called the truth of the path. If we discuss the four truths with reference to a single person: this body and mind, suffering and pleasure, the aspect of āsrava retribution, is its truth of suffering. The wholesome and unwholesome deeds that arise if one does not contemplate the principle, up to the eight concentrations (dhyāna), are its truth of origination. If one contemplates that the body and mind arise and perish without a self, this very contemplative wisdom is its truth of the path. When through this path of wisdom one sees non-self, the place where delusions are severed is the truth of cessation. As for confusion regarding the principle, the treatises explain it differently. According to the Abhidharma treatises, the view of self-identity (satkāyadṛṣṭi) and the extreme view (antagrāhadṛṣṭi) are confused only about the truth of suffering. This is because ordinary beings all grasp at the retribution of suffering as a self; therefore, the view of self-identity arises with the truth of suffering as its object. Relying on the bodily retribution of suffering, they calculate annihilation or permanence; therefore, the extreme view also arises through confusion about suffering. Thus the Samyuktābhidharmahṛdaya-śāstra states: 'Because the two views of self-identity and extremes arise at the position of the fruit, they are confused only about the truth of suffering.' Ordinary people calculate, 'Transgression and blessing are made by me,' but do not take the karmic causes of good and evil as the self. Therefore, the view of self-identity does not arise relying on origination. Knowing that origination is not the self is not called confusion about origination. The extreme view relies on the body and also does not rely on origination. Furthermore, one does not take cessation or the path as the self to calculate annihilation or permanence; the principle is the same in all these cases. Therefore, the views of self-identity and extremes rely only on the retribution of suffering, and are called confusion regarding the truth of suffering.