法苑珠林 72.65

72.65

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.