大乘入道次第開決 1.194

1.194

即四諦等名為等者。謂彼四諦以十六門差別建立名安立諦。十六門者。即四諦下各四行相。苦諦四者。謂即非常苦空非我。集諦四者。因集生緣。滅諦四者。滅靜妙離。道諦四者。道如行出。參詳俱舍顯宗二論。就其相顯易解說云。有生滅故非常。逼迫性故苦。違我所見故空。違我見故非我。能生法故因。有多種故集。恒滋產故生。各別助故緣。諸蘊盡故滅。三相息故靜。無眾患故妙。脫眾災故離。通行義故道。契正理故如。正趣向故行。能永超故出。

"Namely, the four truths, etc., are called 'etc.'": That is, those four truths, established distinctly through sixteen gates, are called established truths. The sixteen gates are the four mental modes under each of the four truths. The four of the truth of suffering are impermanence, suffering, emptiness, and non-self. The four of the truth of origination are cause, origination, arising, and condition. The four of the truth of cessation are cessation, pacification, excellence, and renunciation. The four of the truth of the path are path, correctness, practice, and deliverance. Examining and consulting the two treatises Abhidharmakośa and Abhidharmanyāyānusāra, explaining them according to their evident and easily understood marks: having arising and cessation, it is impermanent; having a pressuring nature, it is suffering; contradicting the view of what belongs to self, it is empty; contradicting the view of self, it is non-self. Capable of producing phenomena, it is cause; being multiple, it is origination; constantly nurturing, it is arising; distinctively assisting, it is condition. The skandhas being exhausted, it is cessation; the three marks being stilled, it is pacification; being free of all troubles, it is excellence; escaping all disasters, it is renunciation. Having the sense of an unobstructed passage, it is path; tallying with correct principle, it is correctness; directly heading toward, it is practice; capable of eternally transcending, it is deliverance.