華嚴經 品八 四聖諦品Avataṃsaka Sūtra · The Four Noble Truths
同一件事，在這裡叫「罪」，換一個世界就叫「營求根」。
文殊在這一品裡沒有講道理，只在報名字。苦、集、滅、道，一界十名，一連十一界，四百四十個名排下來，末了說一句「隨眾生心，悉令調伏」——原來名不是為法立的，是為人立的。法只有一個苦，眾生進得去的門有無量道。
所以聖諦的『聖』不在境，在能審之智。凡夫身上一樣有苦有集，只是不審，所以不成其為諦。境沒有換，人換了。
有一個名值得記住：滅諦叫「破印」。此陰才滅彼陰即生，像蠟印印泥，印一壞而文即成。修行不是把這一枚泥上的文抹平，是問那枚印破了沒有。
最後經文說十方一一世界各說四聖諦。娑婆為主，餘界為伴；換一處看，餘界為主，娑婆為伴。
四百四十個名，一個苦字。
One and the same thing is called “offense” here, and in another world it is called “the root of seeking.”
In this chapter Mañjuśrī argues nothing; he only reads out names. Suffering, origination, cessation, path — ten names to a world, eleven worlds one after another, four hundred and forty names set down in a row, and at the end one clause: “conforming to the minds of sentient beings, they all bring them to be tamed.” So the names were never established for the sake of the Dharma; they were established for the sake of people. The Dharma has only one suffering; the doors by which beings can come in are measureless.
Hence the ‘noble’ of the noble truths does not lie in the object but in the wisdom that discerns. The ordinary person has the same suffering and the same origination; he simply does not discern them, and so they do not amount to truths. The object has not been exchanged; the person has.
There is one name worth keeping in mind: the truth of cessation is called “the seal broken.” Scarcely has this set of aggregates ceased when the next is born, like a wax seal pressed into clay, the seal destroyed and the impression at once formed. Practice is not smoothing away the impression on this one piece of clay; it is asking whether that seal has been broken.
At the end the scripture says that in each and every world of the ten directions the four noble truths are expounded. The Sahā is host and the other worlds companions; look from another place, and the other worlds are host and the Sahā is companion.
Four hundred and forty names, and one word: suffering.
〔T10 0060〕 爾時，文殊師利菩薩摩訶薩告諸菩薩言： 「諸佛子！苦聖諦，此娑婆世界中，或名：罪，或名：逼迫，或名：變異，或名：攀緣，或名：聚，或名：刺，或名：依根，或名：虛誑，或名：癰瘡處，或名：愚夫行。諸佛子！苦集聖諦，此娑婆世界中，或名：繫縛，或名：滅壞，或名：愛著義，或名：妄覺念，或名：趣入，或名：決定，或名：網，或名：戲論，或名：隨行，或名：顛倒根。諸佛子！苦滅聖諦，此娑婆世界中，或名：無諍，或名：離塵，或名：寂靜，或名：無相，或名：無沒，或名：無自性，或名：無障礙，或名：滅，或名：體真實，或名：住自性。諸佛子！苦滅道聖諦，此娑婆世界中，或名：一乘，或名：趣寂，或名：導引，或名：究竟無分別，或名：平等，或名：捨擔，或名：無所趣，或名：隨聖意，或名：仙人行，或名：十藏。諸佛子！此娑婆世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼密訓世界中，或名：營求根，或名：不出離，或名：繫縛本，或名：作所不應作，或名：普鬪諍，或名：分析悉無力，或名：作所依，或名：極苦，或名：躁動，或名：形狀物。諸佛子！所言苦集聖諦者，彼密訓世界中，或名：順生死，或名：染著，或名：燒然，或名：流轉，或名：敗壞根，或名：續諸有，或名：惡行，或名：愛著，或名：病源，或名：分數。諸佛子！所言苦滅聖諦者，彼密訓世界中，或名：第一義，或名：出離，或名：可讚歎，或名：安隱，或名：善入處，或名：調伏，或名：一分，或名：無罪，或名：離貪，或名：決定。諸佛子！所言苦滅道聖諦者，彼密訓世界中，或名：猛將，或名：上行，或名：超出，或名：有方便，或名：平等眼，或名：離邊，或名：了悟，或名：攝取，或名：最勝眼，或名：觀方。諸佛子！密訓世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼最勝世界中，或名：恐怖，或名：分段，或名：可厭惡，或名：須承事，或名：變異，或名：招引怨，或名：能欺奪，或名：難共事，或名：妄分別，或名：有勢力。諸佛子！所言苦集聖諦者，彼最勝世界中，或名：敗壞，或名：癡根，或名：大怨，或名：利刃，或名：滅味，或名：仇對，或名：非己物，或名：惡導引，或名：增黑闇，或名：壞善利。諸佛子！所言苦滅聖諦者，彼最勝世界中，或名：大義，或名：饒益，或名：義中義，或名：無量，或名：所應見，或名：離分別，或名：最上調伏，或名：常平等，或名：可同住，或名：無為。諸佛子！所言苦滅道聖諦者，彼最勝世界中，或名：能燒然，或名：最上品，或名：決定，或名：無能破，或名：深方便，或名：出離，或名：不下劣，或名：通達，或名：解脫性，或名：能度脫。諸佛子！最勝世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼離垢世界中，或名：悔恨，或名：資待，或名：展轉，或名：住城，或名：一味，或名：非法，或名：居宅，或名：妄著處，或名：虛妄見，或名：無有數。諸佛子！所言苦集聖諦者，彼離垢世界中，或名：無實物，或名：但有語，或名：非潔白，或名：生地，或名：執取，或名：鄙賤，或名：增長，或名：重擔，或名：能生，或名：麁獷。諸佛子！所言苦滅聖諦者，彼離垢世界中，或名：無等等，或名：普除盡，或名：離垢，或名：最勝根，或名：稱會，或名：無資待，或名：滅惑，或名：最上，或名：畢竟，或名：破印。諸佛子！所言苦滅道聖諦者，彼離垢世界中，或名：堅固物，或名：方便分，或名：解脫本，或名：本性實，或名：不可毀，或名：最清淨，或名：諸有邊，或名：受寄全，或名：作究竟，或名：淨分別。諸佛子！離垢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼豐溢世界中，或名：愛染處，或名：險害根，或名：有海分，或名：積集成，或名：差別根，或名：增長，或名：生滅，或名：障礙，或名：刀劍本，或名：數所成。諸佛子！所言苦集聖諦者，彼豐溢世界中，或名：可惡，或名：名字，或名：無盡，或名：分數，或名：不可愛，或名：能攫噬，或名：麁鄙物，或名：愛著，或名：器，或名：動。諸佛子！所言苦滅聖諦者，彼豐溢世界中，或名：相續斷，或名：開顯，或名：無文字，或名：無所修，或名：無所見，或名：無所作，或名：寂滅，或名：已燒盡，或名：捨重擔，或名：已除壞。諸佛子！所言苦滅道聖諦者，彼豐溢世界中，或名：寂滅行，或名：出離行，或名：勤修證，或名：安隱去，或名：無量壽，或名：善了知，或名：究竟道，或名：難修習，或名：至彼岸，或名：無能勝。諸佛子！豐溢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 〔T10 0061〕 「諸佛子！此娑婆世界所言苦聖諦者，彼攝取世界中，或名：能劫奪，或名：非善友，或名：多恐怖，或名：種種戲論，或名：地獄性，或名：非實義，或名：貪欲擔，或名：深重根，或名：隨心轉，或名：根本空。諸佛子！所言苦集聖諦者，彼攝取世界中，或名：貪著，或名：惡成辦，或名：過惡，或名：速疾，或名：能執取，或名：想，或名：有果，或名：無可說，或名：無可取，或名：流轉。諸佛子！所言苦滅聖諦者，彼攝取世界中，或名：不退轉，或名：離言說，或名：無相狀，或名：可欣樂，或名：堅固，或名：上妙，或名：離癡，或名：滅盡，或名：遠惡，或名：出離。諸佛子！所言苦滅道聖諦者，彼攝取世界中，或名：離言，或名：無諍，或名：教導，或名：善迴向，或名：大善巧，或名：差別方便，或名：如虛空，或名：寂靜行，或名：勝智，或名：能了義。諸佛子！攝取世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼饒益世界中，或名：重擔，或名：不堅，或名：如賊，或名：老死，或名：愛所成，或名：流轉，或名：疲勞，或名：惡相狀，或名：生長，或名：利刃。諸佛子！所言苦集聖諦者，彼饒益世界中，或名：敗壞，或名：渾濁，或名：退失，或名：無力，或名：喪失，或名：乖違，或名：不和合，或名：所作，或名：取，或名：意欲。諸佛子！所言苦滅聖諦者，彼饒益世界中，或名：出獄，或名：真實，或名：離難，或名：覆護，或名：離惡，或名：隨順，或名：根本，或名：捨因，或名：無為，或名：無相續。諸佛子！所言苦滅道聖諦者，彼饒益世界中，或名：達無所有，或名：一切印，或名：三昧藏，或名：得光明，或名：不退法，或名：能盡有，或名：廣大路，或名：能調伏，或名：有安隱，或名：不流轉根。諸佛子！饒益世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼鮮少世界中，或名：險樂欲，或名：繫縛處，或名：邪行，或名：隨受，或名：無慚恥，或名：貪欲根，或名：恒河流，或名：常破壞，或名：炬火性，或名：多憂惱。諸佛子！所言苦集聖諦者，彼鮮少世界中，或名：廣地，或名：能趣，或名：遠慧，或名：留難，或名：恐怖，或名：放逸，或名：攝取，或名：著處，或名：宅主，或名：連縛。諸佛子！所言苦滅聖諦者，彼鮮少世界中，或名：充滿，或名：不死，或名：無我，或名：無自性，或名：分別盡，或名：安樂住，或名：無限量，或名：斷流轉，或名：絕行處，或名：不二。諸佛子！所言苦滅道聖諦者，彼鮮少世界中，或名：大光明，或名：演說海，或名：揀擇義，或名：和合法，或名：離取著，或名：斷相續，或名：廣大路，或名：平等因，或名：淨方便，或名：最勝見。諸佛子！鮮少世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼歡喜世界中，或名：流轉，或名：出生，或名：失利，或名：染著，或名：重擔，或名：差別，或名：內險，或名：集會，或名：惡舍宅，或名：苦惱性。諸佛子！所言苦集聖諦者，彼歡喜世界中，或名：地，或名：方便，或名：非時，或名：非實法，或名：無底，或名：攝取，或名：離戒，或名：煩惱法，或名：狹劣見，或名：垢聚。諸佛子！所言苦滅聖諦者，彼歡喜世界中，或名：破依止，或名：不放逸，或名：真實，或名：平等，或名：善淨，或名：無病，或名：無曲，或名：無相，或名：自在，或名：無生。諸佛子！所言苦滅道聖諦者，彼歡喜世界中，或名：入勝界，或名：斷集，或名：超等類，或名：廣大性，或名：分別盡，或名：神力道，或名：眾方便，或名：正念行，或名：常寂路，或名：攝解脫。諸佛子！歡喜世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！此娑婆世界所言苦聖諦者，彼關𨷲世界中，或名：敗壞相，或名：如坏器，或名：我所成，或名：諸趣身，或名：數流轉，或名：眾惡門，或名：性苦，或名：可棄捨，或名：無味，或名：來去。諸佛子！所言苦集聖諦者，彼關𨷲世界中，或名：行，或名：憤毒，或名：和合，或名：受支，或名：我心，或名：雜毒，或名：虛稱，或名：乖違，或名：熱惱，或名：驚駭。諸佛子！所言苦滅聖諦者，彼關𨷲世界中，或名：無積集，或名：不可得，或名：妙藥，或名：不可壞，或名：無著，或名：無量，或名：廣大，或名：覺分，或名：離染，或名：無障礙。諸佛子！所言苦滅道聖諦者，彼關𨷲世界中，或名：安隱行，或名：離欲，或名：究竟實，或名：入義，或名：性究竟，或名：淨現，或名：攝念，或名：趣解脫，或名：救濟，或名：勝行。諸佛子！關𨷲世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 〔T10 0062〕 「諸佛子；此娑婆世界所言苦聖諦者，彼振音世界中，或名：匿疵，或名：世間，或名：所依，或名：傲慢，或名：染著性，或名：駛流，或名：不可樂，或名：覆藏，或名：速滅，或名：難調。諸佛子！所言苦集聖諦者，彼振音世界中，或名：須制伏，或名：心趣，或名：能縛，或名：隨念起，或名：至後邊，或名：共和合，或名：分別，或名：門，或名：飄動，或名：隱覆。諸佛子！所言苦滅聖諦者，彼振音世界中，或名：無依處，或名：不可取，或名：轉還，或名：離諍，或名：小，或名：大，或名：善淨，或名：無盡，或名：廣博，或名：無等價。諸佛子！所言苦滅道聖諦者，彼振音世界中，或名：觀察，或名：能摧敵，或名：了知印，或名：能入性，或名：難敵對，或名：無限義，或名：能入智，或名：和合道，或名：恒不動，或名：殊勝義。諸佛子！振音世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 「諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。諸佛子！如娑婆世界，有如上所說；十方世界，彼一切世界亦各有如是。十方世界，一一世界中，說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名；皆隨眾生心之所樂，令其調伏。」
〔卷13〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
標告（澄觀科）：文殊告眾
那時，文殊師利菩薩摩訶薩告訴在座諸位菩薩說——
娑婆世界：苦、集、滅、道各十名
「諸位佛子！苦聖諦，在這個娑婆世界裡，有時稱為：罪，有時稱為：逼迫，有時稱為：變異，有時稱為：攀緣（心追著境跑），有時稱為：聚，有時稱為：刺，有時稱為：依根（一切惡所依之根），有時稱為：虛誑，有時稱為：癰瘡處（生瘡的地方），有時稱為：愚夫行。
「諸位佛子！苦集聖諦，在這個娑婆世界裡，有時稱為：繫縛，有時稱為：滅壞，有時稱為：愛著義，有時稱為：妄覺念（虛妄的覺想念慮），有時稱為：趣入，有時稱為：決定，有時稱為：網，有時稱為：戲論，有時稱為：隨行，有時稱為：顛倒根。
「諸位佛子！苦滅聖諦，在這個娑婆世界裡，有時稱為：無諍，有時稱為：離塵，有時稱為：寂靜，有時稱為：無相，有時稱為：無沒（不再沉沒），有時稱為：無自性，有時稱為：無障礙，有時稱為：滅，有時稱為：體真實，有時稱為：住自性。
「諸位佛子！苦滅道聖諦，在這個娑婆世界裡，有時稱為：一乘，有時稱為：趣寂，有時稱為：導引，有時稱為：究竟無分別，有時稱為：平等，有時稱為：捨擔（放下重擔），有時稱為：無所趣，有時稱為：隨聖意，有時稱為：仙人行，有時稱為：十藏。
「諸位佛子！這個娑婆世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
密訓世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那密訓世界裡，有時稱為：營求根（營求不已之根），有時稱為：不出離，有時稱為：繫縛本，有時稱為：作所不應作，有時稱為：普鬪諍，有時稱為：分析悉無力（一一推析便全無實力），有時稱為：作所依，有時稱為：極苦，有時稱為：躁動，有時稱為：形狀物（凡有形狀之物）。
「諸位佛子！所說的苦集聖諦，在那密訓世界裡，有時稱為：順生死，有時稱為：染著，有時稱為：燒然（如火焚燒），有時稱為：流轉，有時稱為：敗壞根，有時稱為：續諸有（接續三有不斷），有時稱為：惡行，有時稱為：愛著，有時稱為：病源，有時稱為：分數（可分可數）。
「諸位佛子！所說的苦滅聖諦，在那密訓世界裡，有時稱為：第一義，有時稱為：出離，有時稱為：可讚歎，有時稱為：安隱，有時稱為：善入處，有時稱為：調伏，有時稱為：一分，有時稱為：無罪，有時稱為：離貪，有時稱為：決定。
「諸位佛子！所說的苦滅道聖諦，在那密訓世界裡，有時稱為：猛將，有時稱為：上行，有時稱為：超出，有時稱為：有方便，有時稱為：平等眼，有時稱為：離邊，有時稱為：了悟，有時稱為：攝取，有時稱為：最勝眼，有時稱為：觀方。
「諸位佛子！密訓世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
最勝世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那最勝世界裡，有時稱為：恐怖，有時稱為：分段，有時稱為：可厭惡，有時稱為：須承事（須人時時伺候），有時稱為：變異，有時稱為：招引怨，有時稱為：能欺奪，有時稱為：難共事，有時稱為：妄分別，有時稱為：有勢力。
「諸位佛子！所說的苦集聖諦，在那最勝世界裡，有時稱為：敗壞，有時稱為：癡根，有時稱為：大怨，有時稱為：利刃，有時稱為：滅味，有時稱為：仇對，有時稱為：非己物，有時稱為：惡導引，有時稱為：增黑闇，有時稱為：壞善利。
「諸位佛子！所說的苦滅聖諦，在那最勝世界裡，有時稱為：大義，有時稱為：饒益，有時稱為：義中義，有時稱為：無量，有時稱為：所應見，有時稱為：離分別，有時稱為：最上調伏，有時稱為：常平等，有時稱為：可同住，有時稱為：無為。
「諸位佛子！所說的苦滅道聖諦，在那最勝世界裡，有時稱為：能燒然（能以智火焚燒煩惱），有時稱為：最上品，有時稱為：決定，有時稱為：無能破，有時稱為：深方便，有時稱為：出離，有時稱為：不下劣，有時稱為：通達，有時稱為：解脫性，有時稱為：能度脫。
「諸位佛子！最勝世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
離垢世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那離垢世界裡，有時稱為：悔恨，有時稱為：資待（須靠種種資具支撐），有時稱為：展轉，有時稱為：住城，有時稱為：一味，有時稱為：非法，有時稱為：居宅，有時稱為：妄著處，有時稱為：虛妄見，有時稱為：無有數。
「諸位佛子！所說的苦集聖諦，在那離垢世界裡，有時稱為：無實物，有時稱為：但有語（只是說說而已），有時稱為：非潔白，有時稱為：生地（能生之地），有時稱為：執取，有時稱為：鄙賤，有時稱為：增長，有時稱為：重擔，有時稱為：能生，有時稱為：麁獷（粗暴不馴）。
「諸位佛子！所說的苦滅聖諦，在那離垢世界裡，有時稱為：無等等，有時稱為：普除盡，有時稱為：離垢，有時稱為：最勝根，有時稱為：稱會（相稱契合），有時稱為：無資待，有時稱為：滅惑，有時稱為：最上，有時稱為：畢竟，有時稱為：破印。
「諸位佛子！所說的苦滅道聖諦，在那離垢世界裡，有時稱為：堅固物，有時稱為：方便分，有時稱為：解脫本，有時稱為：本性實，有時稱為：不可毀，有時稱為：最清淨，有時稱為：諸有邊（諸有到此有邊際），有時稱為：受寄全（所寄託者永不失），有時稱為：作究竟，有時稱為：淨分別。
「諸位佛子！離垢世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
豐溢世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那豐溢世界裡，有時稱為：愛染處，有時稱為：險害根，有時稱為：有海分，有時稱為：積集成，有時稱為：差別根，有時稱為：增長，有時稱為：生滅，有時稱為：障礙，有時稱為：刀劍本，有時稱為：數所成（由數量堆成）。
「諸位佛子！所說的苦集聖諦，在那豐溢世界裡，有時稱為：可惡，有時稱為：名字，有時稱為：無盡，有時稱為：分數，有時稱為：不可愛，有時稱為：能攫噬（能抓能咬），有時稱為：麁鄙物，有時稱為：愛著，有時稱為：器，有時稱為：動。
「諸位佛子！所說的苦滅聖諦，在那豐溢世界裡，有時稱為：相續斷，有時稱為：開顯，有時稱為：無文字，有時稱為：無所修，有時稱為：無所見，有時稱為：無所作，有時稱為：寂滅，有時稱為：已燒盡，有時稱為：捨重擔，有時稱為：已除壞。
「諸位佛子！所說的苦滅道聖諦，在那豐溢世界裡，有時稱為：寂滅行，有時稱為：出離行，有時稱為：勤修證，有時稱為：安隱去，有時稱為：無量壽，有時稱為：善了知，有時稱為：究竟道，有時稱為：難修習，有時稱為：至彼岸，有時稱為：無能勝。
「諸位佛子！豐溢世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
攝取世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那攝取世界裡，有時稱為：能劫奪，有時稱為：非善友，有時稱為：多恐怖，有時稱為：種種戲論，有時稱為：地獄性，有時稱為：非實義，有時稱為：貪欲擔，有時稱為：深重根，有時稱為：隨心轉，有時稱為：根本空。
「諸位佛子！所說的苦集聖諦，在那攝取世界裡，有時稱為：貪著，有時稱為：惡成辦（所成辦者皆惡），有時稱為：過惡，有時稱為：速疾，有時稱為：能執取，有時稱為：想，有時稱為：有果，有時稱為：無可說，有時稱為：無可取，有時稱為：流轉。
「諸位佛子！所說的苦滅聖諦，在那攝取世界裡，有時稱為：不退轉，有時稱為：離言說，有時稱為：無相狀，有時稱為：可欣樂，有時稱為：堅固，有時稱為：上妙，有時稱為：離癡，有時稱為：滅盡，有時稱為：遠惡，有時稱為：出離。
「諸位佛子！所說的苦滅道聖諦，在那攝取世界裡，有時稱為：離言，有時稱為：無諍，有時稱為：教導，有時稱為：善迴向，有時稱為：大善巧，有時稱為：差別方便，有時稱為：如虛空，有時稱為：寂靜行，有時稱為：勝智，有時稱為：能了義。
「諸位佛子！攝取世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
饒益世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那饒益世界裡，有時稱為：重擔，有時稱為：不堅，有時稱為：如賊，有時稱為：老死，有時稱為：愛所成，有時稱為：流轉，有時稱為：疲勞，有時稱為：惡相狀，有時稱為：生長，有時稱為：利刃。
「諸位佛子！所說的苦集聖諦，在那饒益世界裡，有時稱為：敗壞，有時稱為：渾濁，有時稱為：退失，有時稱為：無力，有時稱為：喪失，有時稱為：乖違，有時稱為：不和合，有時稱為：所作，有時稱為：取，有時稱為：意欲。
「諸位佛子！所說的苦滅聖諦，在那饒益世界裡，有時稱為：出獄，有時稱為：真實，有時稱為：離難，有時稱為：覆護，有時稱為：離惡，有時稱為：隨順，有時稱為：根本，有時稱為：捨因，有時稱為：無為，有時稱為：無相續。
「諸位佛子！所說的苦滅道聖諦，在那饒益世界裡，有時稱為：達無所有，有時稱為：一切印，有時稱為：三昧藏，有時稱為：得光明，有時稱為：不退法，有時稱為：能盡有，有時稱為：廣大路，有時稱為：能調伏，有時稱為：有安隱，有時稱為：不流轉根。
「諸位佛子！饒益世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
鮮少世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那鮮少世界裡，有時稱為：險樂欲，有時稱為：繫縛處，有時稱為：邪行，有時稱為：隨受，有時稱為：無慚恥，有時稱為：貪欲根，有時稱為：恒河流（如恒河之水不斷流），有時稱為：常破壞，有時稱為：炬火性，有時稱為：多憂惱。
「諸位佛子！所說的苦集聖諦，在那鮮少世界裡，有時稱為：廣地，有時稱為：能趣，有時稱為：遠慧（去智慧甚遠），有時稱為：留難，有時稱為：恐怖，有時稱為：放逸，有時稱為：攝取，有時稱為：著處，有時稱為：宅主，有時稱為：連縛。
「諸位佛子！所說的苦滅聖諦，在那鮮少世界裡，有時稱為：充滿，有時稱為：不死，有時稱為：無我，有時稱為：無自性，有時稱為：分別盡，有時稱為：安樂住，有時稱為：無限量，有時稱為：斷流轉，有時稱為：絕行處，有時稱為：不二。
「諸位佛子！所說的苦滅道聖諦，在那鮮少世界裡，有時稱為：大光明，有時稱為：演說海，有時稱為：揀擇義，有時稱為：和合法，有時稱為：離取著，有時稱為：斷相續，有時稱為：廣大路，有時稱為：平等因，有時稱為：淨方便，有時稱為：最勝見。
「諸位佛子！鮮少世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
歡喜世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那歡喜世界裡，有時稱為：流轉，有時稱為：出生，有時稱為：失利，有時稱為：染著，有時稱為：重擔，有時稱為：差別，有時稱為：內險（內裡藏著險處），有時稱為：集會，有時稱為：惡舍宅，有時稱為：苦惱性。
「諸位佛子！所說的苦集聖諦，在那歡喜世界裡，有時稱為：地，有時稱為：方便，有時稱為：非時，有時稱為：非實法，有時稱為：無底，有時稱為：攝取，有時稱為：離戒，有時稱為：煩惱法，有時稱為：狹劣見，有時稱為：垢聚。
「諸位佛子！所說的苦滅聖諦，在那歡喜世界裡，有時稱為：破依止，有時稱為：不放逸，有時稱為：真實，有時稱為：平等，有時稱為：善淨，有時稱為：無病，有時稱為：無曲，有時稱為：無相，有時稱為：自在，有時稱為：無生。
「諸位佛子！所說的苦滅道聖諦，在那歡喜世界裡，有時稱為：入勝界，有時稱為：斷集，有時稱為：超等類，有時稱為：廣大性，有時稱為：分別盡，有時稱為：神力道，有時稱為：眾方便，有時稱為：正念行，有時稱為：常寂路，有時稱為：攝解脫。
「諸位佛子！歡喜世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
關𨷲世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那關𨷲世界裡，有時稱為：敗壞相，有時稱為：如坏器（像未燒成的土坯瓦器），有時稱為：我所成，有時稱為：諸趣身，有時稱為：數流轉，有時稱為：眾惡門，有時稱為：性苦，有時稱為：可棄捨，有時稱為：無味，有時稱為：來去。
「諸位佛子！所說的苦集聖諦，在那關𨷲世界裡，有時稱為：行，有時稱為：憤毒，有時稱為：和合，有時稱為：受支，有時稱為：我心，有時稱為：雜毒，有時稱為：虛稱，有時稱為：乖違，有時稱為：熱惱，有時稱為：驚駭。
「諸位佛子！所說的苦滅聖諦，在那關𨷲世界裡，有時稱為：無積集，有時稱為：不可得，有時稱為：妙藥，有時稱為：不可壞，有時稱為：無著，有時稱為：無量，有時稱為：廣大，有時稱為：覺分，有時稱為：離染，有時稱為：無障礙。
「諸位佛子！所說的苦滅道聖諦，在那關𨷲世界裡，有時稱為：安隱行，有時稱為：離欲，有時稱為：究竟實，有時稱為：入義，有時稱為：性究竟，有時稱為：淨現，有時稱為：攝念，有時稱為：趣解脫，有時稱為：救濟，有時稱為：勝行。
「諸位佛子！關𨷲世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
振音世界：四諦名
「諸位佛子！這個娑婆世界所說的苦聖諦，在那振音世界裡，有時稱為：匿疵（藏著毛病），有時稱為：世間，有時稱為：所依，有時稱為：傲慢，有時稱為：染著性，有時稱為：駛流（急流），有時稱為：不可樂，有時稱為：覆藏，有時稱為：速滅，有時稱為：難調。
「諸位佛子！所說的苦集聖諦，在那振音世界裡，有時稱為：須制伏，有時稱為：心趣，有時稱為：能縛，有時稱為：隨念起，有時稱為：至後邊，有時稱為：共和合，有時稱為：分別，有時稱為：門，有時稱為：飄動，有時稱為：隱覆。
「諸位佛子！所說的苦滅聖諦，在那振音世界裡，有時稱為：無依處，有時稱為：不可取，有時稱為：轉還，有時稱為：離諍，有時稱為：小，有時稱為：大，有時稱為：善淨，有時稱為：無盡，有時稱為：廣博，有時稱為：無等價。
「諸位佛子！所說的苦滅道聖諦，在那振音世界裡，有時稱為：觀察，有時稱為：能摧敵，有時稱為：了知印，有時稱為：能入性，有時稱為：難敵對，有時稱為：無限義，有時稱為：能入智，有時稱為：和合道，有時稱為：恒不動，有時稱為：殊勝義。
「諸位佛子！振音世界演說四聖諦，有像這樣的四百億十千個名字；隨順眾生的心，都使他們得到調伏。
結通十方（澄觀科）：主與伴，重重無盡
「諸位佛子！像這個娑婆世界之中演說四聖諦，有四百億十千個名字那樣；像這樣，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，窮盡法界、虛空界的所有世界，那每一個世界之中演說四聖諦，也各有四百億十千個名字；隨順眾生的心，都使他們得到調伏。如同東方，南方、西方、北方，四維、上方、下方，也都是這樣。
「諸位佛子！像娑婆世界有如上面所說的這些，十方世界，那一切世界也各有這樣的名字。十方世界，每一個世界之中，演說苦聖諦有百億萬種名字，演說集聖諦、滅聖諦、道聖諦也各有百億萬種名字；全都隨順眾生心裡所樂，令他們得到調伏。」
The Announcement (Chengguan's outline): Mañjuśrī Addresses the Multitude
At that time Mañjuśrī Bodhisattva-mahāsattva addressed the bodhisattvas seated there, saying—
The Sahā World: Ten Names Each for Suffering, Origination, Cessation, and the Path
“Sons of the Buddha! The noble truth of suffering, here in this Sahā world, is sometimes called: offense; sometimes called: oppression; sometimes called: alteration; sometimes called: grasping after objects (the mind running after its objects); sometimes called: aggregation; sometimes called: a thorn; sometimes called: the root relied upon (the root upon which all evils rest); sometimes called: deceit; sometimes called: the place of the boil (the place where a sore grows); sometimes called: what the fool does.
“Sons of the Buddha! The noble truth of the origination of suffering, here in this Sahā world, is sometimes called: bondage; sometimes called: ruin; sometimes called: the sense of clinging in love; sometimes called: deluded awareness and thought (false perceiving, imagining, and thinking); sometimes called: entering upon; sometimes called: fixity; sometimes called: a net; sometimes called: frivolous talk; sometimes called: following along; sometimes called: the root of inversion.
“Sons of the Buddha! The noble truth of the cessation of suffering, here in this Sahā world, is sometimes called: without contention; sometimes called: free of dust; sometimes called: stillness; sometimes called: without mark; sometimes called: without sinking (sinking down no more); sometimes called: without own-nature; sometimes called: without obstruction; sometimes called: cessation; sometimes called: real in its substance; sometimes called: abiding in its own nature.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, here in this Sahā world, is sometimes called: the One Vehicle; sometimes called: going toward stillness; sometimes called: leading and guiding; sometimes called: ultimate non-discrimination; sometimes called: equality; sometimes called: laying down the load (setting down the heavy burden); sometimes called: with nowhere to go; sometimes called: following the intent of the noble ones; sometimes called: the conduct of the seers; sometimes called: the ten treasuries.
“Sons of the Buddha! In this Sahā world the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Secret Instruction: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Secret Instruction, sometimes called: the root of seeking (the root of seeking that never ends); sometimes called: no going forth; sometimes called: the base of bondage; sometimes called: doing what ought not to be done; sometimes called: universal strife; sometimes called: analyzed, it is wholly without force (press it apart item by item and no real force is left); sometimes called: that on which action rests; sometimes called: utmost suffering; sometimes called: restless agitation; sometimes called: a thing with shape (whatever has shape at all).
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Secret Instruction sometimes called: conforming to birth-and-death; sometimes called: defiled clinging; sometimes called: burning (burning as fire burns); sometimes called: flowing on; sometimes called: the root of ruin; sometimes called: continuing the existences (linking on the three existences unbroken); sometimes called: evil conduct; sometimes called: clinging in love; sometimes called: the source of disease; sometimes called: divisible and countable (able to be divided and counted).
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Secret Instruction sometimes called: the highest meaning; sometimes called: going forth; sometimes called: worthy of praise; sometimes called: security; sometimes called: the good place of entry; sometimes called: taming; sometimes called: one undivided part; sometimes called: without offense; sometimes called: free of greed; sometimes called: fixity.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Secret Instruction sometimes called: a fierce general; sometimes called: the upward course; sometimes called: surpassing; sometimes called: possessed of skillful means; sometimes called: the eye of equality; sometimes called: free of the extremes; sometimes called: full understanding; sometimes called: gathering in; sometimes called: the most excellent eye; sometimes called: contemplating the quarters.
“Sons of the Buddha! In the world Secret Instruction the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Most Excellent: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Most Excellent, sometimes called: terror; sometimes called: divided portions; sometimes called: loathsome; sometimes called: needing to be waited upon (needing others to attend it hour by hour); sometimes called: alteration; sometimes called: drawing enmity on; sometimes called: able to cheat and rob; sometimes called: hard to have dealings with; sometimes called: false discrimination; sometimes called: possessed of force.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Most Excellent sometimes called: ruin; sometimes called: the root of folly; sometimes called: the great enemy; sometimes called: a sharp blade; sometimes called: destroyer of savor; sometimes called: the foe; sometimes called: not one's own possession; sometimes called: evil leading; sometimes called: increaser of darkness; sometimes called: destroyer of good benefit.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Most Excellent sometimes called: the great meaning; sometimes called: bountiful benefit; sometimes called: the meaning within meaning; sometimes called: immeasurable; sometimes called: what ought to be seen; sometimes called: free of discrimination; sometimes called: supreme taming; sometimes called: ever equal; sometimes called: fit to dwell with; sometimes called: the unconditioned.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Most Excellent sometimes called: able to burn (able to burn up the afflictions with the fire of wisdom); sometimes called: the highest grade; sometimes called: fixity; sometimes called: none can break it; sometimes called: deep skillful means; sometimes called: going forth; sometimes called: not inferior; sometimes called: penetration; sometimes called: the nature of liberation; sometimes called: able to deliver across.
“Sons of the Buddha! In the world Most Excellent the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Free of Defilement: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Free of Defilement, sometimes called: remorse; sometimes called: needing supports (needing all manner of provisions to hold it up); sometimes called: turning round and round; sometimes called: dwelling in a walled city; sometimes called: one flavor; sometimes called: not dharma; sometimes called: a dwelling house; sometimes called: the place of false attachment; sometimes called: false view; sometimes called: without number.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Free of Defilement sometimes called: no real thing; sometimes called: mere words (merely something said); sometimes called: not clean and white; sometimes called: the ground that gives birth (the ground able to give birth); sometimes called: grasping and taking; sometimes called: base and mean; sometimes called: increase; sometimes called: the heavy burden; sometimes called: able to give birth; sometimes called: coarse and unruly (rough and untamed).
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Free of Defilement sometimes called: equal to the unequalled; sometimes called: universally cleared away; sometimes called: free of defilement; sometimes called: the most excellent faculty; sometimes called: matching and meeting (answering to it and fitting it); sometimes called: needing no supports; sometimes called: the extinction of delusion; sometimes called: supreme; sometimes called: the very last; sometimes called: the seal broken.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Free of Defilement sometimes called: a firm thing; sometimes called: the portion of skillful means; sometimes called: the base of liberation; sometimes called: real in its original nature; sometimes called: what cannot be marred; sometimes called: utterly pure; sometimes called: the bound of the existences (the existences reach their bound here); sometimes called: what is entrusted is kept whole (what is committed to it is never lost); sometimes called: bringing to the ultimate; sometimes called: pure discrimination.
“Sons of the Buddha! In the world Free of Defilement the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Abundant Overflow: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Abundant Overflow, sometimes called: the place of loving defilement; sometimes called: the root of peril and harm; sometimes called: a portion of the sea of existence; sometimes called: formed by accumulation; sometimes called: the root of differentiation; sometimes called: increase; sometimes called: arising and ceasing; sometimes called: obstruction; sometimes called: the base of knives and swords; sometimes called: made of number (heaped up out of quantity).
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Abundant Overflow sometimes called: detestable; sometimes called: a name; sometimes called: inexhaustible; sometimes called: divisible and countable; sometimes called: unlovable; sometimes called: able to seize and bite (able to snatch and to gnaw); sometimes called: a coarse and base thing; sometimes called: clinging in love; sometimes called: a vessel; sometimes called: motion.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Abundant Overflow sometimes called: the continuum cut; sometimes called: opened and revealed; sometimes called: without letters; sometimes called: nothing to cultivate; sometimes called: nothing to be seen; sometimes called: nothing to be done; sometimes called: still extinction; sometimes called: already burned away; sometimes called: the heavy burden laid down; sometimes called: already removed and undone.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Abundant Overflow sometimes called: the practice of still extinction; sometimes called: the practice of going forth; sometimes called: diligent cultivation and realization; sometimes called: departing in security; sometimes called: measureless life; sometimes called: well understood; sometimes called: the ultimate path; sometimes called: hard to cultivate; sometimes called: reaching the far shore; sometimes called: none can overcome it.
“Sons of the Buddha! In the world Abundant Overflow the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Gathering In: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Gathering In, sometimes called: able to plunder; sometimes called: no good friend; sometimes called: full of terrors; sometimes called: frivolous talk of every kind; sometimes called: the nature of the hells; sometimes called: not the real meaning; sometimes called: the load of greed; sometimes called: a deep and heavy root; sometimes called: turning with the mind; sometimes called: empty at the root.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Gathering In sometimes called: greedy clinging; sometimes called: evil in what it accomplishes (all that it accomplishes is evil); sometimes called: fault and evil; sometimes called: swift; sometimes called: able to grasp and take; sometimes called: perception; sometimes called: having fruit; sometimes called: nothing that can be said; sometimes called: nothing that can be grasped; sometimes called: flowing on.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Gathering In sometimes called: non-retrogression; sometimes called: free of speech; sometimes called: without form or mark; sometimes called: to be delighted in; sometimes called: firm; sometimes called: supremely fine; sometimes called: free of folly; sometimes called: utterly extinguished; sometimes called: far from evil; sometimes called: going forth.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Gathering In sometimes called: free of words; sometimes called: without contention; sometimes called: teaching and guiding; sometimes called: dedicating and directing well; sometimes called: great skillfulness; sometimes called: differentiated skillful means; sometimes called: like space; sometimes called: the practice of stillness; sometimes called: excellent wisdom; sometimes called: able to fathom the meaning.
“Sons of the Buddha! In the world Gathering In the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Bountiful Benefit: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Bountiful Benefit, sometimes called: the heavy burden; sometimes called: not firm; sometimes called: like a thief; sometimes called: old age and death; sometimes called: made by craving; sometimes called: flowing on; sometimes called: weariness; sometimes called: an evil shape; sometimes called: growth; sometimes called: a sharp blade.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: ruin; sometimes called: turbid; sometimes called: falling back and losing; sometimes called: without force; sometimes called: loss; sometimes called: going athwart; sometimes called: not in concord; sometimes called: what is done; sometimes called: grasping; sometimes called: wanting.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: coming out of prison; sometimes called: real; sometimes called: free of calamity; sometimes called: shelter and protection; sometimes called: free of evil; sometimes called: conformity; sometimes called: the root; sometimes called: the cause laid down; sometimes called: the unconditioned; sometimes called: without continuum.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: reaching what has nothing whatever; sometimes called: the seal of all; sometimes called: the treasury of samādhi; sometimes called: gaining light; sometimes called: the dharma of no falling back; sometimes called: able to exhaust the existences; sometimes called: the vast road; sometimes called: able to tame; sometimes called: having security; sometimes called: the root of not flowing on.
“Sons of the Buddha! In the world Bountiful Benefit the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Few and Slight: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Few and Slight, sometimes called: perilous craving for pleasure; sometimes called: the place of bondage; sometimes called: wrong conduct; sometimes called: following what is felt; sometimes called: without shame; sometimes called: the root of greed; sometimes called: the flow of the Gaṅgā (like the water of the Gaṅgā, flowing without break); sometimes called: ever destroying; sometimes called: the nature of a torch; sometimes called: full of grief and distress.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Few and Slight sometimes called: the broad ground; sometimes called: able to lead on; sometimes called: far from wisdom (very far away from wisdom); sometimes called: hindrance; sometimes called: terror; sometimes called: heedlessness; sometimes called: gathering in; sometimes called: the place of attachment; sometimes called: the master of the house; sometimes called: linked bondage.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Few and Slight sometimes called: filling full; sometimes called: deathless; sometimes called: without self; sometimes called: without own-nature; sometimes called: discrimination exhausted; sometimes called: abiding at ease; sometimes called: without limit or measure; sometimes called: cutting off the flowing on; sometimes called: the place where the course is cut off; sometimes called: not two.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Few and Slight sometimes called: great light; sometimes called: the sea of exposition; sometimes called: sifting out the meaning; sometimes called: the dharma of concord; sometimes called: free of grasping and attachment; sometimes called: cutting the continuum; sometimes called: the vast road; sometimes called: the equal cause; sometimes called: pure skillful means; sometimes called: the most excellent seeing.
“Sons of the Buddha! In the world Few and Slight the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Joy: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Joy, sometimes called: flowing on; sometimes called: coming to birth; sometimes called: loss of benefit; sometimes called: defiled clinging; sometimes called: the heavy burden; sometimes called: differentiation; sometimes called: inward peril (a perilous place hidden within); sometimes called: a gathering together; sometimes called: an evil dwelling; sometimes called: the nature of distress.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Joy sometimes called: ground; sometimes called: means; sometimes called: untimely; sometimes called: not a real dharma; sometimes called: bottomless; sometimes called: gathering in; sometimes called: away from the precepts; sometimes called: the dharma of affliction; sometimes called: a narrow and mean view; sometimes called: a heap of filth.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Joy sometimes called: breaking the support; sometimes called: without heedlessness; sometimes called: real; sometimes called: equal; sometimes called: well purified; sometimes called: without disease; sometimes called: without crookedness; sometimes called: without mark; sometimes called: sovereign freedom; sometimes called: unborn.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Joy sometimes called: entering the excellent realm; sometimes called: cutting off origination; sometimes called: surpassing its kind; sometimes called: vast in nature; sometimes called: discrimination exhausted; sometimes called: the path of spiritual power; sometimes called: the many skillful means; sometimes called: the practice of right mindfulness; sometimes called: the ever-still road; sometimes called: gathering in liberation.
“Sons of the Buddha! In the world Joy the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Gate-Bolt: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Gate-Bolt, sometimes called: the mark of ruin; sometimes called: like an unfired vessel (like a vessel of clay not yet brought to the fire); sometimes called: made by the self; sometimes called: the body of the destinies; sometimes called: flowing on again and again; sometimes called: the gate of many evils; sometimes called: suffering by its very nature; sometimes called: to be cast away; sometimes called: without savor; sometimes called: coming and going.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Gate-Bolt sometimes called: formation; sometimes called: rancorous poison; sometimes called: conjunction; sometimes called: the link of feeling; sometimes called: the mind of self; sometimes called: mixed poison; sometimes called: an empty designation; sometimes called: going athwart; sometimes called: burning distress; sometimes called: alarm.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Gate-Bolt sometimes called: without accumulation; sometimes called: not to be got at; sometimes called: a wondrous medicine; sometimes called: what cannot be broken; sometimes called: without attachment; sometimes called: immeasurable; sometimes called: vast; sometimes called: a factor of awakening; sometimes called: free of defilement; sometimes called: without obstruction.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Gate-Bolt sometimes called: the practice of security; sometimes called: free of desire; sometimes called: ultimately real; sometimes called: entering the meaning; sometimes called: ultimate in its nature; sometimes called: pure manifestation; sometimes called: gathering in mindfulness; sometimes called: going toward liberation; sometimes called: rescue; sometimes called: excellent practice.
“Sons of the Buddha! In the world Gate-Bolt the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The World Resounding Voice: The Names of the Four Truths
“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Resounding Voice, sometimes called: the hidden flaw (harboring a defect within); sometimes called: the world; sometimes called: that on which things rest; sometimes called: arrogance; sometimes called: the nature of defiled clinging; sometimes called: the racing current (a swift torrent); sometimes called: not to be delighted in; sometimes called: concealment; sometimes called: swift perishing; sometimes called: hard to tame.
“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Resounding Voice sometimes called: needing to be subdued; sometimes called: where the mind goes; sometimes called: able to bind; sometimes called: arising with each remembrance; sometimes called: reaching to the furthest edge; sometimes called: conjoined together; sometimes called: discrimination; sometimes called: a gate; sometimes called: drifting; sometimes called: hidden and covered.
“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Resounding Voice sometimes called: no place to rest upon; sometimes called: not to be grasped; sometimes called: turning back; sometimes called: free of contention; sometimes called: small; sometimes called: great; sometimes called: well purified; sometimes called: inexhaustible; sometimes called: broad and wide; sometimes called: beyond price.
“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Resounding Voice sometimes called: contemplation; sometimes called: able to crush the foe; sometimes called: the seal of full knowing; sometimes called: able to enter the nature; sometimes called: hard to stand against; sometimes called: meaning without limit; sometimes called: the wisdom that can enter; sometimes called: the path of concord; sometimes called: ever unmoving; sometimes called: the surpassing meaning.
“Sons of the Buddha! In the world Resounding Voice the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.
The Conclusion Extended to the Ten Directions (Chengguan's outline): Host and Companion, Layer upon Layer without End
“Sons of the Buddha! Just as, within this Sahā world, the four noble truths are expounded and have four hundred koṭis of ten thousands of names, so likewise: in the east, in worlds a hundred thousand koṭis in number, numberless and measureless, boundless and beyond compare, uncountable, unnameable, unthinkable, immeasurable, unspeakable, all the worlds to the very ends of the Dharma realm and of the realm of space — within each and every one of those worlds the four noble truths are expounded, and these too each have four hundred koṭis of ten thousands of names; conforming to the minds of sentient beings, they all bring them to be tamed. As with the east, so also with the south, the west, and the north, with the four intermediate quarters, with the zenith and the nadir.
“Sons of the Buddha! As the Sahā world has all that has been said above, so in the worlds of the ten directions, all those worlds likewise each have names of this kind. In the worlds of the ten directions, within each and every world, the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names, and the expounding of the noble truth of origination, the noble truth of cessation, and the noble truth of the path likewise each has a hundred koṭis of myriads of kinds of names; all of them in conformity with what the minds of sentient beings delight in, bringing them to be tamed.”
為什麼名號品之後接四聖諦品
上一品數的是佛的名號，這一品數的是法的名字。兩品連排，不是編次偶然。澄觀判本品的來意說得很直：這一品是廣說前品所說的種種語業，正是回答前面「佛說法」那一問；而且「既知佛可歸，次知法可仰」——先知道所歸的人是誰，再知道所仰的法是什麼。他還點了一句對照：「上名隨物立，今法逐機差」，上一品是佛的名隨眾生而立，這一品是法的名逐根機而異。
李通玄的判法完全一致：前面〈名號品〉說如來身業，隨方名號各別；這一品說如來語業，隨方說法不離四聖諦，所以此品須來。法藏在六十本那邊開了五重來意，其中第二、第三兩重就是這個意思——依前身業次辨語業，前明能說之人名字不同、此明所說之法名字不同。智儼則說得更簡：前面歎化主，這裡歎所說的教法。
四家所繫不盡相同而方向一致，讀者先把這一層扣住：本品不是要解四諦的義，是要顯四諦的名。法藏這一句最清楚——「此品非是解四諦義，但明四諦名字不同」。若拿讀《阿含》四諦的期待來讀這一品，會覺得通篇只是名詞表；那是走錯了門。名詞表本身就是這一品要說的法。
「聖諦」的聖字落在哪裡
先問一個容易滑過去的問題：苦、集、滅、道，凡夫身上一樣有苦有集，為什麼偏偏叫「聖」諦？
澄觀的釋名把這一刀切得很準。他先訓聖字：「聖者正也，無漏正法得在心故」——聖不是身分，是心中所得的無漏正法。再訓諦字，說諦有二義：一是諦實、二是審諦。諦實是就境說的，所說的相不捨離、真實、決定，世出世二種因果必無虛妄；審諦是就智說的，聖智觀它，審察而不虛。然後他把兩義合起來下判語：「凡夫雖有苦集，而不審實，不得稱諦。無倒聖智審知境故，故名聖諦。」
這裡要排一個很常見的誤解：以為聖諦之所以聖，是因為所觀的境比凡夫的境高妙。不是的。境是同一個境——同樣的五陰、同樣的煩惱；差別在能審之智審不審得實。凡夫身上的苦是苦，卻不成其為「諦」，因為他不審。落到自己身上：一個人真正開始修行的標誌，不是他多了什麼境界，是他開始如實審察自己本來就有的苦。
四字合稱之式，澄觀說是「帶數釋」——四是數，聖諦是所數之法。法藏在六十本亦作帶數釋，說「四是數。諦是義，謂理實故能生無倒解，故俱名諦」。李通玄則從實字入手：「諦者實義也，明如來說四種實義，令諸眾生起信解故」。三家訓字之路不同，落點都在一個實字。
佛法門那麼多，為什麼獨陳四諦
澄觀在本品特地立了一門叫「解妨難」，專門處理讀者會起的兩個疑問。第一問就是：佛所說法門那麼多，這裡何以只陳四諦？
他的答案分三層。第一層，四諦之名雖出小乘，「義通大小事理具足」——名在小而義通大。第二層，四諦是一個完整的因果雙軌：苦集二諦是世間因果，所知所斷而無改易；滅道二諦是出世間因果，所證所修而事決定。知、斷、證、修四事一起，就足以「運眾生到彼岸」。第三層是本品的關鍵句——「世界有異，此獨無改」。世界可以千差萬別，名字可以四百億十千，而苦集滅道這個結構，遍空世界一無更改。
法藏在六十本補的一層更說到讀者心裡：小乘這個局處之法，尚且在遍空世界有如此差別不同，那麼一乘通方之法差別無邊，還有什麼可疑的？——這是以小顯大的用法。他又說一重「破計引機」：把聲聞的四諦局法演成遍法界的無邊諦海，使他失掉本來的執取，便顯出一乘無邊法界而令其趣入。澄觀說的也是這個意思。
排一個誤讀：不要把這一品讀成『大乘也講四諦，所以大小乘是一回事』。古德的用意恰恰相反——正因為四諦是共許的、是最沒有爭議的一個結構，拿它來演遍空無盡才最有力。落地處在於：真正的開闊不是換一套新名詞，是把手上這一套走到盡頭。
為什麼三個諦都帶一個「苦」字
第二問更細：經文作「苦聖諦」「苦集聖諦」「苦滅聖諦」「苦滅道聖諦」，何以四諦都帶苦言？
澄觀的答覆是逐名扣的：生苦的集，所以叫苦集；盡苦的滅，所以叫苦滅；至於苦滅的道，所以叫苦滅道。接著他排一個可能的省稱：「不得單言苦道，以道非生苦，不同集故。又非滅苦，不同滅故。能證苦滅，故云苦滅道。」——道不生苦，所以不能像集那樣直接叫苦；道也不是滅苦本身，所以不能像滅那樣叫苦滅；道是能證那個「苦滅」的路，所以只能叫苦滅道。法藏在六十本設同一問，答語幾乎逐字相同，末後補一句「應云滅之道」，把三字的結構點得更明。
這不是訓詁上的枝節。四個名都望著苦立，意思是：整部四諦的軸心是苦——不是苦難的情緒，是那個『一切有為皆逼迫』的實情。落到讀法上：讀這一品那四百四十個名字時，若覺得苦諦的名最多最雜最刺目，那正是經的用意；後三諦不過是這一件事的斷、盡、與出路。
一諦為什麼會有一萬個名字
接著就是全品最要緊的一問：為什麼一個諦要有這麼多名？四百億十千又是怎麼算出來的？
先看經文自己的回答。每一個世界說完四諦十名，都結一句「隨眾生心，悉令調伏」。法藏把這句拆開釋：「謂為應機令調伏，故立此名。調者調和，伏者制伏」——調是調和控御身口意業，伏是制伏除滅諸惡行。名之所以多，不是法多，是機多。法只有一個苦，眾生的心有無量種進得去的門，所以立無量種名。
再看數目怎麼算。澄觀是拿前一品的數為准的：他說准望前〈名號品〉，一四洲有十千；如今一四天下的一個諦也有十千，四個諦歷於百億四天下，所以有「四百億箇十千」。這個算法要看清楚：十千是一諦在一四天下的名數，百億是四天下的數，四是諦數——三個數相乘才是那一句經文。經文自己說的是「有如是等四百億十千名」，古德所釋的是這個數怎麼來的，兩者不可混。
那麼這些名之間是什麼關係？澄觀有一句總判：「然其立名或有因從果稱、果籍因名，約事約理、或總或別，如文當知。」——有的是因上借果的名，有的是果上借因的名，有的約事、有的約理，有的是總說、有的是別說。讀者拿這四對尺去量那四百四十個名，就不會覺得是一堆散亂的同義詞。
排一個誤解：名多不等於義糊。澄觀的判語正相反——「雖彰名異，即表義殊，以名必召實，故是無量四諦義也」。名不同就是義不同，因為名必召實。他引《大經》為證：苦有無量相，不是聲聞緣覺所能知；又舉《瑜伽》說苦有一百一十種。二乘知苦相而不知苦的無量相，這一品要顯的就是那個無量相。
娑婆世界：本土的四十個名
本品先列自家的世界。經文以「苦聖諦，此娑婆世界中」開頭，苦、集、滅、道各列十名，末結四百億十千。這是全品的樣板，後面十個世界都照這個式子走。
苦諦十名，澄觀逐名點過。第一名「罪」他訓為「摧也，謂摧壞色心故」——不是道德上的罪過，是能摧壞身心的意思。第二名「逼迫」是不可意境逼迫身心。這兩名他判為「此二總顯」，是總說。第三名「變異」他配壞苦，「攀緣」是追求苦，「聚」是五盛陰苦——三苦八苦的骨架就在這裡。「刺」他說是從喻立名，如刺入身而未拔。「依根」是由苦能生一切惡。「虛誑」他釋得最有味：「於下苦中能生樂想」——在較輕的苦裡起樂的錯覺，這就是虛誑。「癰瘡處」他說喻二重苦：生瘡的地方本身就苦，再被手觸一下是苦上加苦，那是苦苦。「愚夫行」他配行苦，並舉一個極好的喻：一根睫毛放在掌心不覺得，放進眼裡就苦得不安；愚夫不覺行苦，就像掌中的毛，反而以苦去捨苦。
集諦十名，澄觀分得很省：「初二通顯」，繫縛、滅壞是總說有業有惑者繫縛三界、滅壞善根；「次二別顯煩惱」，愛著義、妄覺念別顯惑；其餘多是業惑通說。滅諦十名，他挑了兩個：「無諍」是因為煩惱即是諍，煩惱盡則無諍；「體真實」他釋得最重——不只是惑滅而已，實在是法身常住才成其為滅諦之義，所以下一名接「住自性」，意思是本來就是滅的。道諦十名，他只點末一名「十藏」，說即是本經〈十無盡藏品〉所說的信藏、聞藏等十藏——以本經自家的十藏為道，這是華嚴讀四諦的落點。
落到自己身上：這四十個名不是四十個術語，是四十個入口。哪一個名一讀就刺著自己，那就是自己該進的門。
密訓世界：從此界看彼界
第二段起，經文換了句式——「此娑婆世界所言苦聖諦者，彼密訓世界中，或名：營求根」——先舉此界之諦，再說彼界之名。這個句式本身就是義：不是彼界另有一個苦諦，是同一個苦諦在那裡換了名字。澄觀科此界為東方。
苦諦中他挑「分析悉無力」，釋為「推之於緣，無實物也」——一一推到緣上去，就找不到一個實在的東西；又挑「形狀物」，說「有形皆苦也」，凡有形狀的都在苦裡。集諦他點「病源」，說是有攀緣的緣故。滅諦他點「一分」，這一名最堪玩味：「惑由妄起，故分數塵沙；理不可分，故稱一分」——煩惱是妄起的，所以可以分成塵沙那麼多數；理不可分，所以叫一分。道諦他點「上行」，說「所之在滅」，所往在滅諦；點「觀方」，說就是觀四諦，並附一句「更有四方，如〈十定品〉」。
這一界要學的讀法是：同一個諦而異名，異的不是諦，是機。此界叫「罪」，彼界叫「營求根」；此界叫「愚夫行」，彼界叫「形狀物」——名一換，切入的角度就換了一個。
最勝世界：一個譯名的糾纏
澄觀科此界為南方，並在此處誌了一段譯名的糾纏：這個世界「前名豐溢，豐溢是正翻，最勝乃義譯耳」；到了第四界他又說，北方那個豐溢世界的名其實來自南方界名，前一品此方名為豐樂，梵語作微部地，豐樂才得其旨，是「譯者不審，二名相參耳」。古德誌之而不改經，這正是讀譯本該有的態度——知道有這回事，仍依底本讀。
苦諦他點「有勢力」，用一個極重的喻：「生老病死猶四山臨人，世雖賢豪力無與競」——四座山壓過來，再賢再豪也沒有力氣跟它爭。集諦他點「非己物」，說「己本性淨，妄惑何預」——本性是淨的，妄惑本來就不是自己的東西。滅諦他點「義中義」，說事上的善已經有義，滅理更勝，所以叫義中義。道諦他點「能燒然」，說是以智慧火燒煩惱。
排一個誤讀：苦諦叫「有勢力」，不是說苦有多可怕要人害怕；是說它不隨賢豪與否而讓步，所以只能以道對治，不能以世間的優越對治。
離垢世界：破印與受寄全
澄觀科此界為西方。這一段他釋得最密。
苦諦他點「無有數」，說「三際無涯故」——過去現在未來三際沒有邊際，所以苦無數。集諦他點「增長」，說是從惑再生惑業。滅諦兩名最要緊：「稱會」他釋為以事上之滅稱會理上之滅；「破印」他用一個古來極有名的喻——世間的陰苦好比蠟印印泥，印一壞而文即成，這一陰才滅那一陰就續生；如今說破印，是永不再生。道諦他點「諸有邊」，說「照實即生死可盡也」，並引《中論》「真法及說者、聽者難得故，是故則生死非有邊無邊」，自釋云三事難得所以非有邊，而難得者仍容有得，得則生死有邊。又點「受寄全」：業寄在集上，暫時受了還會亡失；業寄在道上，永遠不可失。
落到自己身上：「破印」這一名最堪自檢——修行若只是把這一陰的苦壓下去，那還是印壞文成；要問的是那枚印本身破了沒有。
豐溢世界：無所修與無量壽
澄觀科此界為北方。苦諦他點「有海分」，說是二十五有各占一分；點「數所成」，說數體即是集，苦由集所成。集諦他點「分數」，說「無一理以貫之，則惑業萬差矣」——沒有一個理貫串它，煩惱與業就分成萬千差別；又點「能攫噬」，說攫是抓、噬是咬，集之損害像惡禽獸。
滅諦一名極可留意：「無所修」，澄觀釋為「修已極故」——不是不必修，是修到極處無可再修。這與道諦的「勤修證」「難修習」並列在同一段，正好互相勘定：道上有勤修難習，滅上才有無所修。道諦另一名「無量壽」，澄觀說「謂證滅永常。今因標果稱」——因上標果的名，這正是他前面所說「因從果稱」那一類的實例。
攝取世界：根本空與離言
澄觀科此界為東北方。苦諦他點「地獄性」，說「未入忍來常有墮性」——沒有入忍位以前，總帶著會墮落的性；點「根本空」，說是約性而說同於淨，五受陰洞達即空。集諦他釋為由妄惑故，愛見如羅剎橫相執取，而妄體本空所以無可取，並引《中論》「虛誑妄取者，是中何所取？佛說如是法，欲以示空義」。
這一界最堪注意的是滅諦與道諦同有一名：滅諦第二名「離言說」、道諦第一名「離言」。澄觀一句分開兩者：「滅性離言，道令言離故」——滅的體性本自離言，道則是使言得以離。一個是本來如此，一個是做到如此。排一個誤解：離言不是不許說話。經在說，說了四百四十個名；離言說的是名之所指不落在名上。
饒益世界：如賊與一切印
澄觀科此界為東南方。苦諦他點「如賊」，說「五盛陰苦，劫害我故」——五陰像賊，劫奪傷害。集諦他點「無力」，釋得極準：「於出生死無有力能，善法治之不復相拒故」——集自身在出離生死這件事上毫無力量，善法一治它就抵拒不住。
滅諦「捨因」一名最費解，澄觀答得完整：無為法無因而體是果；菩提之道望它也還是因；唯獨寂滅涅槃得稱「果果」，所以叫捨因。道諦他點「一切印」，說「無不審決故」——沒有一法不被它審察決定，如印之印物。落到讀法上：這一界的道諦十名裡有「三昧藏」「得光明」「廣大路」，都是行門的名；配著「一切印」讀，可知華嚴的道諦是有具體修相的，不只是一個理。
鮮少世界：宅主與廣大路
澄觀科此界為西南方。苦諦他點「邪行」，說「體非正道，是行性故」。集諦他點「廣地」，說是「生大苦樹故」——集像一片廣地，大苦樹從那裡長出來；又點「宅主」，一句斷定：「即無明也」。這一名最好記——煩惱之家的主人是無明，客人再多，主人只有一個。
滅諦他點「絕行處」，說「心路絕故」——心的路到這裡斷了。道諦他點「廣大路」，說「先聖後賢游之而不厭故」，前面的聖與後面的賢都在這條路上走而不厭。二名並看便是一組對照：滅上心路絕，道上先聖後賢游——絕的是攀緣的心路，游的是修證的道路，不可混為一談。
歡喜世界：破依止
澄觀科此界為西北方，並在此處誌了一筆版本之異：他說此界苦諦闕一名，晉譯少了「出生」，唐譯少了「失利」。這是古德讀二本時所見，誌之可也。
集諦他點「無底」，說「煩惱深故，非習道學，浮沈而不已」——煩惱深得沒有底，不習道學就只能浮浮沈沈。滅諦「破依止」一名，他釋得極精：身與煩惱互相為依止，展轉無窮；唯有證了滅理才能永破。這一句值得停一下：身依煩惱、煩惱依身，是一個閉環；從環內任何一處使力都出不去，要破的是『互相依止』這件事本身。道諦他點「廣大性」，說「無不在故」。
關𨷲世界：我所成與入義
澄觀科此界為下方。苦諦他點「我所成」，一句到底：「我見有故」——苦是我見造成的。集諦他點「我心」，說「即我見愛」，我見與我愛。這兩名連讀最見力量：上一界說煩惱之主是無明，這一界說苦之所成是我見——一個從根本惑說，一個從我執說。
滅諦他點「覺分」，說是「所覺處故」，所覺的那一處。道諦他點「入義」，說「能入滅諦第一義故」。這一界的名相多用器物與身分之喻——「如坏器」「諸趣身」「眾惡門」「妙藥」——讀時可留意經在此界特別用可觸可見的東西說苦，這正是隨機立名之一例。
振音世界：苦的層次全在這一段
澄觀科此界為上方。十一界之中，他在這一界釋得最多，因為這一段的苦諦十名幾乎把苦的層次排全了。
「匿疵」他說是身為惑病所藏之處；「傲慢」他判為果取因名——慢以生苦為業，這是拿因的名安在果上，正是他前面所說「果籍因名」那一類。「染著性」他問得極好：「性令染故，如樂受壞苦，誰謂苦耶？」——樂受的壞苦誰會說它是苦呢？「駛流」他配行苦，說是剎那性故；「不可樂」配苦苦；「覆藏」他一氣配三受：藏苦因故，樂受藏壞苦、不苦不樂受藏行苦；「速滅」配流轉苦；「難調」他釋得最切身：「誰不欲捨，莫之能出，不憚疲苦方能調之」——誰不想捨苦？可就是出不去；不怕疲苦才調得動它。
集諦他點「至後邊」，說「不斷無窮故」；點「門」，說是入苦趣之門。滅諦他點「不可取」，說「取則不滅也」——一取就不是滅了；又釋「小」「大」二名：「小之則無內，不容一物也；大之則無外，法界性也」。道諦他點「難敵對」，用一個乾淨的喻收尾：「有惑必破，不為惑破故。猶明能滅闇，故無闇而不滅。闇不滅明，何能相敵？」——明能滅闇而闇不能滅明，所以道於惑是難敵對。
這一段可作全品苦諦的總複習：苦苦、壞苦、行苦、流轉苦，一段之內都有名可指。
結通十方：主與伴，重重無盡
十一界說完，經文轉入結通。這裡實有兩層，讀時容易併成一層看。
第一層是類通：經說如此娑婆世界說四聖諦有四百億十千名，東方那些百千億無數無量乃至不可說、盡法界虛空界的所有世界，一一世界之中說四聖諦也各有四百億十千名；東方如此，南西北方四維上下也如此。澄觀科此為「類通一切」，並說是先舉娑婆以類東方，後舉東方以類其餘九方。
第二層是主伴。經接著說「如娑婆世界，有如上所說；十方世界，彼一切世界亦各有如是」，末後說十方世界一一世界中說苦聖諦有百億萬種名，集、滅、道也各有百億萬種名。澄觀科此為「主伴無窮」，釋得極清楚：先舉此例彼，是以娑婆為主而密訓等盡空世界為伴；後說「彼一切」，是以彼類此，那麼密訓等盡空世界也各各為主而攝其伴——於是「無盡無盡」。
這裡有一個關鍵的分別要抓住：類通只是說別處也一樣多，主伴則是說每一處都可以是中心。前者是量的擴張，後者是位的互換——華嚴的無盡在第二層，不在第一層。
而澄觀在這裡自己劃了一道界：這還只是就娑婆的同類世界說的，因為結數之中同是百億；其餘樹形等異類世界，各各一類都遍空法界，那才是重重無盡無盡，而「非此所說也」。古德肯在最開闊處自劃界限，這一筆值得學。
還要留意經文換了數目：逐界結的是「四百億十千名」，這裡結的是「百億萬種名」。二數異目，讀時照經文所書，不必強配。
名無量，即是義無量
回看全品，可以把古德的判語收成一句：這一品把四諦說成了無量四諦。
澄觀的路徑是這樣的：先立名必召實，所以名異即義殊；再引《涅槃》「解苦無苦名苦聖諦」，說是達了四緣生故空，便超筌悟旨而成大乘；又引《涅槃》分三重——凡夫有苦而無諦，二乘有苦有苦諦而無真實，菩薩無苦有諦而有真實；並自釋二乘雖審知苦而不達法空，所以不見真實。最後推到無作四諦：了陰入皆如，則無苦可捨；無明塵勞即是菩提，則無集可斷；生死即涅槃，則無滅可證；邊邪皆中正，則無道可修——無苦無集即無世間，無滅無道即無出世間，不取不捨同一實諦。他總結說，這一品之中「有作無作、有量無量皆在其中」。
智儼在六十本那邊判得略異：他說四諦有有作、無作二種，「此中文通，意唯無作真實不虛」——文是通的，意唯在無作。他還設一問：何以不依一諦而依四諦立則？答是為了與下面三乘人作見聞之境，成就後來起信入道之緣。
李通玄則分立一乘四聖諦與三乘四諦：三乘四諦是厭苦集、忻滅道，所以名四諦法輪；此一乘經所言四聖諦是其實義——達苦性真所以無厭，沒有他方別佛剎別淨土，沒有染淨涅槃生死的忻厭；修道者「住如法、修如法，不厭不著、不忻不取」。
三家所判不同，這裡誌錄不判。但有一點是共許的，讀者可以帶走：四諦不因為它是『小乘的法數』而低，四諦的深淺全在能審之智審到哪裡。同一個苦字，凡夫在其中受，二乘在其中知苦相，菩薩在其中見無量相與真實——名沒有換，人換了。
承衍
本品之義為後世四軌所承，並錄不判。澄觀一系：以五門分別逐文科釋，立來意、釋名、宗趣、解妨難、正釋文五門，正釋文更分娑婆諦名、隣次十界、類通一切、主伴無窮四科，並以無量四諦兼收無作四諦、以主伴無盡結全品；他為十界一一配定方位，又於最勝、豐溢二界誌譯名相參之失，於歡喜界誌二本苦諦名數之異——科釋之外兼作校讎，是他讀本品的特色。法藏一系：於六十本〈四諦品〉判此品但明四諦名字不同、非解四諦義，四諦義另開釋名、辨相、體性、業用、種類五門而別時作；他以『小乘局法尚且遍空差別』顯一乘法界無邊，並判此品約一乘共教為則而通收下位。智儼一系：以有作無作二種四諦判本品文通意唯無作，設「何故不依一諦而依四諦」之問，答在為三乘人作見聞境、成起信入道之緣，並自附一層「一乘有作即空、一乘無作不空」之思。李通玄一系：分一乘四聖諦與三乘四諦，判三乘有忻厭而一乘達苦性真；他又以四諦總攝五蘊、十二緣與八萬四千塵勞解脫，並依《瓔珞經》舉九乘之說，末以「根本普光明智為殿體」收此一分諸品——這一判與依科文次第讀經之法不同，古有此說，誌錄之。
本品之外，其義有三處可互讀。其一在〈十無盡藏品〉：本品娑婆道諦第十名「十藏」，澄觀逕指為彼品所說之十藏；彼品聞藏段列法數，亦以四聖諦為首。其二在〈十地品〉：澄觀於釋名段預告「準下第五地中，復以十重觀察」，李通玄同繫五地菩薩作十種諦觀而以四聖諦為體、六地作十種十二緣生觀——本品所立的無量諦名，到十地才有次第分明的觀法落實；彼處說者是金剛藏菩薩，非本品之文殊，讀時不可混繫。其三在〈入法界品〉：彼品有「雖觀四聖諦而不住小乘聖果」之句，正與本品破計引機之義相應。
至於華嚴宗綱領諸書，《一乘教義分齊章》《十玄門》《法界玄鏡》《妄盡還源觀》《華嚴經旨歸》五書於「四聖諦」「苦聖諦」二詞皆零命中，本品亦無牒經論釋之別行論，據實記闕。
Why the Chapter The Four Noble Truths Follows the Chapter The Names of the Tathāgata
The preceding chapter counted the names of the Buddha; this one counts the names of the Dharma. That the two stand side by side is no accident of arrangement. Chengguan's determination of the reason for this chapter's coming is put very directly: this chapter expounds at length the various kinds of vocal action treated in the chapter before, and it is precisely the answer to that earlier question about “the Buddha's preaching of the Dharma”; moreover, “the Buddha being already known as one to take refuge in, next the Dharma is known as something to look up to” — first one knows who it is that one takes refuge in, and then one knows what the Dharma is that one looks up to. He adds a further contrast: “above, the names were established in accordance with beings; here, the dharmas differ according to capacities” — in the preceding chapter the Buddha's names were established according to sentient beings, and in this one the names of the Dharma differ according to capacity.
Li Tongxuan's determination agrees entirely: the earlier chapter, The Names, expounds the bodily action of the Tathāgata, whose names differ severally according to the quarter; this chapter expounds the vocal action of the Tathāgata, and since preaching the Dharma according to the quarter never departs from the four noble truths, this chapter must come. Fazang, on the sixty-fascicle text, opens the reason for its coming into five layers, of which the second and the third are just this sense — following upon bodily action, vocal action is settled next; earlier it was made clear that the names of the person who preaches differ, here that the names of the Dharma preached differ. Zhiyan puts it still more simply: earlier the lord of the transforming was praised, here the teaching-dharma that is preached is praised.
The four masters tie it differently and yet in one direction, and the reader should fasten upon this layer first: this chapter does not mean to explain the sense of the four truths; it means to set forth the names of the four truths. Fazang's sentence is the clearest — “this chapter is not an explanation of the sense of the four truths; it only makes clear that the names of the four truths differ.” If one comes to this chapter with the expectations one brings to the four truths of the Āgamas, it will seem nothing but a table of terms from beginning to end; that is to have come in at the wrong door. The table of terms is itself the Dharma this chapter means to expound.
Where the Word ‘Noble’ in ‘Noble Truth’ Falls
Begin with a question that is easily slipped past: suffering, origination, cessation, path — the ordinary person too has suffering and origination; why then are these called ‘noble’ truths?
Chengguan's explanation of the name makes the cut exactly. First he glosses ‘noble’: “noble means right, because the right dharma that is without outflows is obtained within the mind” — noble is not a status; it is the right dharma without outflows obtained within the mind. Then he glosses ‘truth’, saying that truth has two senses: first, being true in fact; second, being discerned with care. Being true in fact is stated with respect to the object — the marks as they are said to be are not let go of, are real, are fixed, and the two kinds of cause and fruit, mundane and supramundane, are without falsity. Being discerned with care is stated with respect to wisdom — noble wisdom contemplates them, discerning without error. Then he joins the two senses and gives his determination: “the ordinary person has suffering and origination, yet does not discern them truly, and so they cannot be called truths. It is because unerring noble wisdom discerns and knows the object that they are called noble truths.”
Here a very common misreading must be set aside: that what makes the noble truths noble is that the object contemplated is loftier than the ordinary person's object. It is not so. The object is one and the same object — the same five aggregates, the same afflictions; the difference lies in whether the discerning wisdom discerns them truly or not. The suffering in an ordinary person is suffering, and yet it does not amount to a ‘truth’, because he does not discern it. Brought home to oneself: the mark that a person has truly begun to practice is not that he has come by some new sphere of experience, but that he has begun to discern, as it really is, the suffering that was his all along.
As for the form of the four graphs taken together, Chengguan says it is “a construal that carries a number” — four is the number, and the noble truths are what is numbered. Fazang, on the sixty-fascicle text, likewise makes it a construal that carries a number, saying “four is the number. Truth is the sense: because the principle is real it can give rise to an unerring understanding, and so they are all called truths.” Li Tongxuan takes hold of it by the word ‘real’: “truth means the sense of the real; it makes clear that the Tathāgata expounds four kinds of real sense, so that sentient beings may give rise to faith and understanding.” The three masters gloss the graphs by different routes, and all come down on the one word ‘real’.
The Buddha's Dharma-Gates Are So Many; Why Are the Four Truths Alone Set Out
In this chapter Chengguan sets up a gate of its own called “the resolving of objections,” to deal with two doubts the reader will raise. The first is just this: the Dharma-gates the Buddha preaches are so many; why are only the four truths set out here?
His answer has three layers. First: although the name of the four truths comes out of the Lesser Vehicle, “the sense runs through both great and small and is complete in both fact and principle” — the name is in the small, the sense runs through both. Second: the four truths are one complete double track of cause and fruit — the two truths of suffering and origination are the mundane cause and fruit, to be known and to be cut off, and they do not alter; the two truths of cessation and the path are the supramundane cause and fruit, to be realized and to be cultivated, and as facts they are fixed. Knowing, cutting off, realizing, and cultivating, taken together, are enough “to carry sentient beings to the far shore.” The third layer is the key sentence of the chapter — “the worlds differ, yet these alone do not alter.” The worlds may differ by a thousand degrees and the names may run to four hundred koṭis of ten thousands; and yet this structure, suffering, origination, cessation, and path, is unaltered throughout the worlds of all space.
The layer Fazang adds on the sixty-fascicle text speaks still more closely to the reader's mind: if this confined dharma of the Lesser Vehicle already has such differences throughout the worlds of all space, then what doubt can remain that the dharma of the One Vehicle, which runs through every quarter, differs boundlessly? — this is the use of setting forth the great by way of the small. He states a further layer, breaking attachment and drawing in capacities: the śrāvakas' confined dharma of the four truths is expounded until it becomes the boundless sea of truths that fills the Dharma realm, so that they lose their original grasping, and thereupon the boundless Dharma realm of the One Vehicle is set forth and they are brought to enter it. Chengguan says the same.
A misreading to be set aside: do not read this chapter as saying, ‘the Great Vehicle also teaches the four truths, therefore the Great and the Lesser Vehicle come to the same thing.’ The ancient worthies' intent is precisely the opposite — it is just because the four truths are held in common, the least disputed structure there is, that using them to expound the inexhaustible extent of all space carries the most force. Where it comes home: real breadth is not exchanging one set of terms for a new one; it is walking the set already in one's hands all the way to its end.
Why Three of the Truths All Carry the Word ‘Suffering’
The second question is finer: the scriptural text has ‘the noble truth of suffering,’ ‘the noble truth of the origination of suffering,’ ‘the noble truth of the cessation of suffering,’ ‘the noble truth of the path to the cessation of suffering’ — why do all four carry the word ‘suffering’?
Chengguan's answer fastens name by name: it is the origination that gives birth to suffering, and so it is called the origination of suffering; the cessation that exhausts suffering, and so it is called the cessation of suffering; and as for the path that reaches the cessation of suffering, it is called the path to the cessation of suffering. Then he sets aside a possible abbreviation: “one may not say simply ‘the path of suffering,’ because the path does not give birth to suffering and so is not like origination; nor does it cease suffering and so is not like cessation. It is able to realize the cessation of suffering, and so it is called the path to the cessation of suffering.” The path does not give birth to suffering, and so cannot be called ‘suffering’ outright as origination is; the path is not itself the ceasing of suffering, and so cannot be called ‘the cessation of suffering’ as cessation is; the path is the road able to realize that ‘cessation of suffering,’ and so can only be called the path to the cessation of suffering. Fazang sets the same question on the sixty-fascicle text, and his answer runs almost word for word the same, with one clause added at the end — “one should say ‘the path to cessation’” — which points up the structure of the three graphs more plainly still.
This is not a byway of philology. That all four names are established with an eye to suffering means that the axis of the whole doctrine of the four truths is suffering — not the emotion of misery, but that state of affairs in which ‘all that is conditioned oppresses.’ Coming down to how one reads: when one reads those four hundred and forty names, if the names of the truth of suffering seem the most numerous, the most various, and the most piercing, that is exactly the scripture's intent; the latter three truths are nothing but the cutting off, the exhausting, and the way out of this one thing.
Why One Truth Should Have Ten Thousand Names
Then comes the most important question of the whole chapter: why should one truth have so many names? And how is the number four hundred koṭis of ten thousands arrived at?
Look first at the scripture's own answer. Each world, having finished its ten names for each of the four truths, concludes with the clause “conforming to the minds of sentient beings, they all bring them to be tamed.” Fazang takes this clause apart and explains it: “that is, this name is established in order to answer to capacities and bring beings to be tamed. To tame is to harmonize; to subdue is to hold down” — to harmonize is to harmonize and govern the actions of body, speech, and mind; to subdue is to hold down and destroy all evil conduct. The names are many not because the dharmas are many, but because capacities are many. There is only one suffering; the minds of beings have measureless kinds of door by which they can come in, and so measureless kinds of name are established.
Look next at how the number is reckoned. Chengguan takes the number of the preceding chapter as his standard: taking The Names as the standard, one set of four continents has ten thousand; now one truth in one four-continent world likewise has ten thousand, and the four truths pass through a hundred koṭis of four-continent worlds, and so there are “four hundred koṭis of tens of thousands.” This reckoning must be seen clearly: ten thousand is the number of names of one truth in one four-continent world, a hundred koṭis is the number of four-continent worlds, and four is the number of truths — it is the three numbers multiplied together that give that clause of scripture. What the scripture itself says is “there are names such as these to the number of four hundred koṭis of ten thousands”; what the ancient worthy explains is how this number comes about, and the two are not to be confounded.
What, then, is the relation among these names? Chengguan has one general determination: “now, in the establishing of the names, some name the cause from the fruit and some take the name of the fruit from the cause; some are with respect to fact and some with respect to principle; some are general and some particular — as will be known from the text.” Some borrow the name of the fruit for the cause, some the name of the cause for the fruit; some are with respect to fact, some with respect to principle; some are general statements, some particular. Take these four pairs of measures to the four hundred and forty names, and one will not find them a scattered heap of synonyms.
A misunderstanding to be set aside: many names does not mean blurred sense. Chengguan's determination is exactly the contrary — “although it is the difference of names that is displayed, that is to express a difference of sense, since a name must call up a reality — and therefore this is the sense of the measureless four truths.” Difference of name is difference of sense, because a name must call up a reality. He cites the Great Scripture as warrant: suffering has measureless marks, which are not what śrāvakas and pratyekabuddhas can know; and he adduces the Yogācārabhūmi, which says that suffering has one hundred and ten kinds. Those of the two vehicles know the marks of suffering but not the measureless marks of suffering, and it is just those measureless marks that this chapter means to set forth.
The Sahā World: The Forty Names of Our Own Land
The chapter lists its own world first. The scriptural text opens with “the noble truth of suffering, in this Sahā world,” sets out ten names each for suffering, origination, cessation, and the path, and concludes with the four hundred koṭis of ten thousands. This is the pattern for the whole chapter, and the ten worlds that follow all go by this same form.
Chengguan goes through the ten names of the truth of suffering one by one. The first, ‘offense,’ he glosses as “a crushing, that is, because it crushes and ruins form and mind” — not moral guilt, but what is able to crush and ruin body and mind. The second, ‘oppression,’ is the oppressing of body and mind by unwished-for objects. These two he judges to “set it forth in general.” The third, ‘alteration,’ he matches to the suffering of change; ‘grasping after objects’ is the suffering of pursuit; ‘aggregation’ is the suffering of the five heaped-up aggregates — the frame of the three sufferings and the eight sufferings is right here. ‘A thorn,’ he says, is a name established from a simile, as of a thorn driven into the body and not drawn out. ‘The root relied upon’ is that from which suffering can give birth to every evil. ‘Deceit’ he explains most tellingly: “within a lesser suffering it can give rise to the notion of pleasure” — the mistaken sense of pleasure arising within a lighter suffering; this is deceit. ‘The place of the boil,’ he says, is a simile for a twofold suffering: the place where a sore grows is of itself painful, and to have a hand touch it is suffering added to suffering, which is the suffering of suffering. ‘What the fool does’ he matches to the suffering of formations, and adduces an excellent simile: an eyelash laid in the palm is not felt, but put into the eye it is painful and unsettling; the fool does not feel the suffering of formations, as with the hair in the palm, and instead casts off suffering by means of suffering.
On the ten names of the truth of origination Chengguan is very sparing: “the first two set it forth in common” — bondage and ruin state in general that one who has deeds and delusions is bound in the three realms and has his roots of goodness ruined; “the next two set forth the afflictions in particular” — the sense of clinging in love and deluded awareness and thought set forth delusion in particular; the rest for the most part speak of deeds and delusions together. Of the ten names of the truth of cessation he picks out two: ‘without contention,’ because the afflictions are themselves contention, and when the afflictions are exhausted there is no contention; and ‘real in its substance,’ which he explains with the greatest weight — it is not merely that delusion has ceased, but truly that the constant abiding of the dharma-body is what constitutes the sense of the truth of cessation, and therefore the next name is ‘abiding in its own nature,’ meaning that it is ceased from the very beginning. Of the ten names of the truth of the path he notes only the last, ‘the ten treasuries,’ saying that these are just the ten treasuries of faith, learning, and the rest expounded in this scripture's own chapter The Ten Inexhaustible Treasuries — to make the ten treasuries of this scripture itself the path is where the Huayan reading of the four truths comes to rest.
Brought home to oneself: these forty names are not forty technical terms; they are forty entrances. Whichever name pierces one at a reading is the door one is oneself to go in by.
The World Secret Instruction: Seeing That World from This
From the second passage on, the scripture changes its sentence-form — “as for what is called the noble truth of suffering in this Sahā world, in that world Secret Instruction it is sometimes called: the root of seeking” — first raising the truth as it is in this world, then giving its name in that. The form of the sentence is itself the doctrine: it is not that that world has another truth of suffering, but that one and the same truth of suffering has changed its name there. Chengguan assigns this world to the east.
Among the names of the truth of suffering he picks out ‘analyzed, it is wholly without force,’ explaining it as “pressed back upon its conditions, there is no real thing there” — press it item by item back upon conditions and no real thing can be found; and he picks out ‘a thing with shape,’ saying “whatever has shape is suffering,” everything that has shape at all lies within suffering. Of the truth of origination he notes ‘the source of disease,’ saying it is so because there is grasping after objects. Of the truth of cessation he notes ‘one undivided part,’ and this name repays pondering most of all: “delusion arises out of falsity, and so its divisions and numbers are as the dust and the sands; the principle cannot be divided, and so it is called one undivided part” — the afflictions arise out of falsity and so can be divided into numbers as many as dust and sand; the principle cannot be divided, and so is called one undivided part. Of the truth of the path he notes ‘the upward course,’ saying “what it goes toward is cessation,” what it makes for is the truth of cessation; and he notes ‘contemplating the quarters,’ saying that it is contemplating the four truths, adding the clause “there are four further quarters, as in the chapter The Ten Concentrations.”
The way of reading to be learned in this world is: one and the same truth under a different name — what differs is not the truth but the capacity. In this world it is called ‘offense,’ in that world ‘the root of seeking’; in this world ‘what the fool does,’ in that world ‘a thing with shape’ — change the name and the angle of entry changes with it.
The World Most Excellent: A Tangle of Renderings
Chengguan assigns this world to the south, and here records a tangle of renderings: this world “earlier was named Abundant Overflow; Abundant Overflow is the proper rendering, while Most Excellent is merely a rendering by sense.” At the fourth world he says further that the name of the northern world Abundant Overflow in fact belongs to the southern world; in the preceding chapter this quarter was named Abundant Joy, in Sanskrit Weibudi, and Abundant Joy is what catches the sense — it is that “the translators were not careful, and the two names have become mixed with each other.” The ancient worthy records it and does not alter the scripture, and this is exactly the attitude a reader of translations ought to have: know that the thing has happened, and go on reading by the base text.
Of the truth of suffering he notes ‘possessed of force,’ using a simile of great weight: “birth, old age, sickness, and death are like four mountains bearing down upon a man; though one be worthy and mighty in the world, one has no strength to contend with them” — four mountains press in, and however worthy, however mighty, one has no strength to contend with them. Of the truth of origination he notes ‘not one's own possession,’ saying “one's own nature is originally pure; what have deluding falsities to do with it?” — the original nature is pure, and the deluding falsities were never one's own to begin with. Of the truth of cessation he notes ‘the meaning within meaning,’ saying that goodness in the realm of fact already has meaning, and that the principle of cessation surpasses it, and so it is called the meaning within meaning. Of the truth of the path he notes ‘able to burn,’ saying it is burning the afflictions with the fire of wisdom.
A misreading to be set aside: that the truth of suffering is called ‘possessed of force’ does not mean that suffering is so dreadful that one should be afraid of it; it means that it does not yield according to whether one is worthy or mighty, and therefore can be countered only by the path, never by worldly advantage.
The World Free of Defilement: The Seal Broken, and What Is Entrusted Kept Whole
Chengguan assigns this world to the west. This is the passage he explains most densely.
Of the truth of suffering he notes ‘without number,’ saying “because the three times have no shore” — past, present, and future have no bound, and so suffering is without number. Of the truth of origination he notes ‘increase,’ saying that it is delusion giving birth again to delusion and to deeds. Two names of the truth of cessation are the most important: ‘matching and meeting’ he explains as the cessation in the realm of fact answering to and meeting the cessation in the realm of principle; and for ‘the seal broken’ he uses a simile famous from of old — the suffering of the aggregates in the world is like a wax seal pressed into clay, where the seal is destroyed and the impression is formed, so that scarcely has this set of aggregates ceased when the next is born in succession; to say ‘the seal broken’ now is to say that they are born no more, forever. Of the truth of the path he notes ‘the bound of the existences,’ saying “illumine it as it really is and birth-and-death can be exhausted,” and cites the Zhong lun: “because the true dharma, and the one who expounds it, and the one who hears it are hard to come by, therefore birth-and-death is neither bounded nor unbounded,” explaining himself that the three things being hard to come by is why it is not bounded, and that what is hard to come by may yet be come by, and if it is come by then birth-and-death has a bound. He notes also ‘what is entrusted is kept whole’: a deed entrusted to origination is received for a while and then lost again; a deed entrusted to the path can never be lost.
Brought home to oneself: of all these names, ‘the seal broken’ best bears self-examination — if practice is only a pressing down of the suffering of this present set of aggregates, that is still the seal destroyed and the impression formed; what has to be asked is whether the seal itself has been broken.
The World Abundant Overflow: Nothing to Cultivate, and Measureless Life
Chengguan assigns this world to the north. Of the truth of suffering he notes ‘a portion of the sea of existence,’ saying that each of the twenty-five existences occupies a portion; and ‘made of number,’ saying that the substance of number is origination itself, and that suffering is what origination makes. Of the truth of origination he notes ‘divisible and countable,’ saying “with no single principle running through it, the delusions and deeds become a myriad differences” — with no one principle to thread it, afflictions and deeds are divided into thousands upon thousands of differences; and he notes ‘able to seize and bite,’ saying that to seize is to snatch and to bite is to gnaw, and that the harm done by origination is like a savage bird or beast.
One name of the truth of cessation deserves particular notice: ‘nothing to cultivate,’ which Chengguan explains as “because cultivation has reached its utmost” — not that there is no need to cultivate, but that cultivation has gone to the utmost and there is nothing more to cultivate. This stands in the same passage as ‘diligent cultivation and realization’ and ‘hard to cultivate’ among the names of the truth of the path, and the two check each other exactly: because on the path there is diligent cultivation and hard practice, on cessation there can be nothing to cultivate. Another name of the truth of the path is ‘measureless life,’ of which Chengguan says “that is, the realization of cessation is forever constant; here the fruit's designation is set upon the cause” — the name of the fruit set upon the cause, which is precisely an instance of that class he spoke of earlier, naming the cause from the fruit.
The World Gathering In: Empty at the Root, and Free of Words
Chengguan assigns this world to the northeast. Of the truth of suffering he notes ‘the nature of the hells,’ saying “before entering the stage of forbearance one always has the nature to fall” — until one has entered the stage of forbearance one always carries the nature that may fall; and he notes ‘empty at the root,’ saying that this is stated with respect to nature as being the same as purity, the five aggregates of feeling being empty when penetrated through. The truth of origination he explains as being by reason of deluded falsity, craving and view seizing upon things crosswise like a rākṣasa, while the substance of falsity is originally empty and so there is nothing that can be grasped; and he cites the Zhong lun: “as for what is deceitful and falsely grasped — what is there in it to be grasped? The Buddha expounds a dharma such as this, wishing thereby to display the sense of emptiness.”
What most deserves notice in this world is that the truth of cessation and the truth of the path share a name: the second name of the truth of cessation is ‘free of speech’ and the first name of the truth of the path is ‘free of words.’ Chengguan divides the two in a single clause: “the nature of cessation is free of words; the path is what makes words be freed.” The one is so of itself; the other is made so. A misunderstanding to be set aside: to be free of words is not to forbid speaking. The scripture is speaking, and it has spoken four hundred and forty names; what freedom from words says is that what the names point to does not come to rest upon the names.
The World Bountiful Benefit: Like a Thief, and the Seal of All
Chengguan assigns this world to the southeast. Of the truth of suffering he notes ‘like a thief,’ saying “the suffering of the five heaped-up aggregates plunders and harms me” — the five aggregates are like a thief that plunders and harms. Of the truth of origination he notes ‘without force,’ and explains it with great precision: “in the matter of going forth from birth-and-death it has no power at all, and once good dharmas treat it, it can resist them no more” — origination has, in the one matter of going forth from birth-and-death, no strength whatever, and the moment good dharmas treat it, it cannot hold out.
The name ‘the cause laid down’ in the truth of cessation is the hardest to construe, and Chengguan answers completely: the unconditioned has no cause and yet in substance is fruit; the path of awakening, measured against it, is still a cause; only still-extinguished nirvāṇa can be called the ‘fruit of the fruit,’ and therefore it is called the cause laid down. Of the truth of the path he notes ‘the seal of all,’ saying “because there is nothing it does not discern and determine” — there is no dharma that it does not discern and settle, as a seal seals a thing. Coming down to how one reads: among the ten names of the truth of the path in this world are ‘the treasury of samādhi,’ ‘gaining light,’ and ‘the vast road,’ all names belonging to the gate of practice; read together with ‘the seal of all,’ they show that the Huayan truth of the path has concrete marks of cultivation, and is not merely a principle.
The World Few and Slight: The Master of the House, and the Vast Road
Chengguan assigns this world to the southwest. Of the truth of suffering he notes ‘wrong conduct,’ saying “its substance is not the right path, for it is the nature of formations.” Of the truth of origination he notes ‘the broad ground,’ saying that it is so “because the great tree of suffering grows from it” — origination is like a broad stretch of ground out of which the great tree of suffering grows; and he notes ‘the master of the house,’ settling it in one clause: “it is ignorance.” This name is the easiest to remember — the master of the household of the afflictions is ignorance; however many the guests, the master is only one.
Of the truth of cessation he notes ‘the place where the course is cut off,’ saying “because the road of the mind is cut off” — the mind's road comes to an end here. Of the truth of the path he notes ‘the vast road,’ saying “because the noble ones before and the worthies after travel it without weariness,” the noble ones before and the worthies after all walking this road and never tiring of it. Read the two names together and they form a contrasting pair: on cessation the road of the mind is cut off, on the path the noble before and the worthy after travel — what is cut off is the road of the grasping mind, what is traveled is the road of cultivation and realization, and the two are not to be confounded.
The World Joy: Breaking the Support
Chengguan assigns this world to the northwest, and here records a divergence between the editions: he says that the truth of suffering in this world wants one name, the Jin rendering lacking ‘coming to birth’ and the Tang rendering lacking ‘loss of benefit.’ This is what the ancient worthy saw when reading the two texts, and it may be recorded as such.
Of the truth of origination he notes ‘bottomless,’ saying “because the afflictions are deep, and without practicing the path and learning one bobs up and down without end” — the afflictions are so deep as to have no bottom, and without practicing the path and learning one can only bob up and down. Of the name ‘breaking the support’ in the truth of cessation his explanation is most refined: body and afflictions are supports each for the other, turning about without end; only by realizing the principle of cessation can this be broken forever. This sentence is worth pausing over: the body depends on the afflictions and the afflictions depend on the body, and this is a closed circuit; force applied at any point inside the circuit will not get one out, and what has to be broken is the very fact of ‘being supports for each other.’ Of the truth of the path he notes ‘vast in nature,’ saying “because there is nowhere it is not.”
The World Gate-Bolt: Made by the Self, and Entering the Meaning
Chengguan assigns this world to the nadir. Of the truth of suffering he notes ‘made by the self,’ and settles it in a clause: “because there is the view of self” — suffering is what the view of self makes. Of the truth of origination he notes ‘the mind of self,’ saying “that is, the view of self and craving for self,” the view of self and the love of self. Read these two names in succession and their force is most apparent: the world before said that the master of the afflictions is ignorance, and this world says that what makes suffering is the view of self — the one speaks from the fundamental delusion, the other from the grasping at self.
Of the truth of cessation he notes ‘a factor of awakening,’ saying that it is “the place that is awakened to,” the very place awakened to. Of the truth of the path he notes ‘entering the meaning,’ saying “because it can enter the highest meaning of the truth of cessation.” The names in this world mostly use similes of implements and of stations — ‘like an unfired vessel,’ ‘the body of the destinies,’ ‘the gate of many evils,’ ‘a wondrous medicine’ — and in reading one may notice that in this world the scripture speaks of suffering by way of things that can be touched and seen, which is itself an instance of establishing names according to capacity.
The World Resounding Voice: The Whole Range of Suffering Is in This One Passage
Chengguan assigns this world to the zenith. Of the eleven worlds it is on this one that he explains the most, because the ten names of the truth of suffering in this passage set out very nearly the whole range of suffering.
‘The hidden flaw’ he says is the body as the place where the sickness of delusion is harbored; ‘arrogance’ he judges to be the fruit taking the name of the cause — conceit has the giving birth to suffering as its work, and this is setting the name of the cause upon the fruit, precisely that class he spoke of earlier, taking the name of the fruit from the cause. Of ‘the nature of defiled clinging’ he asks an excellent question: “its nature makes for defilement — as with the suffering of change in pleasant feeling, who would call that suffering?” — who would say that the suffering of change in a pleasant feeling is suffering? ‘The racing current’ he matches to the suffering of formations, saying it is because their nature is momentary; ‘not to be delighted in’ he matches to the suffering of suffering; ‘concealment’ he matches at a stroke to all three feelings — because it conceals the cause of suffering, pleasant feeling concealing the suffering of change, and neutral feeling the suffering of formations; ‘swift perishing’ he matches to the suffering of flowing on; and ‘hard to tame’ he explains in the way that comes closest to home: “who does not wish to cast it off? Yet none can get out of it; only one who does not dread weariness and pain can tame it” — who does not wish to cast off suffering? And yet one cannot get out; only one who does not shrink from weariness and pain can move it at all.
Of the truth of origination he notes ‘reaching to the furthest edge,’ saying “because it is unbroken and without end”; and ‘a gate,’ saying it is the gate by which one enters the destinies of suffering. Of the truth of cessation he notes ‘not to be grasped,’ saying “grasp it and it is not cessation” — the moment it is grasped it is no longer cessation; and he explains the two names ‘small’ and ‘great’: “make it small and it has no inside, for it holds not one thing; make it great and it has no outside, for it is the nature of the Dharma realm.” Of the truth of the path he notes ‘hard to stand against,’ closing with a clean simile: “where there is delusion it must be broken, and it is not broken by delusion. It is as light can destroy darkness, and so there is no darkness that is not destroyed. Darkness does not destroy light — how could it stand against it?” — light can destroy darkness while darkness cannot destroy light, and so the path is what delusion finds hard to stand against.
This passage may serve as a general review of the truth of suffering for the whole chapter: the suffering of suffering, the suffering of change, the suffering of formations, the suffering of flowing on — within this one passage there is a name to point to each.
The Conclusion Extended to the Ten Directions: Host and Companion, Layer upon Layer without End
The eleven worlds having been expounded, the scriptural text turns to the conclusion. There are really two layers here, and in reading it is easy to run them into one.
The first layer is the extension by likeness: the scripture says that as this Sahā world expounds the four noble truths and has four hundred koṭis of ten thousands of names, so in the east, in those worlds a hundred thousand koṭis in number, numberless and measureless and on to unspeakable, all the worlds throughout the Dharma realm and the realm of space, within each and every world the four noble truths are expounded and each likewise has four hundred koṭis of ten thousands of names; and as with the east, so with the south, the west, and the north, the four intermediate quarters, the zenith, and the nadir. Chengguan makes this the section ‘the extension by likeness to all,’ and says that it first raises the Sahā as the likeness for the east, and afterward raises the east as the likeness for the remaining nine quarters.
The second layer is host and companion. The scripture goes on to say “as the Sahā world has all that has been said above, so in the worlds of the ten directions, all those worlds likewise each have the same,” and then says that in the worlds of the ten directions, within each and every world, the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names, and origination, cessation, and the path likewise each have a hundred koṭis of myriads of kinds of names. Chengguan makes this the section ‘host and companion without end,’ and explains it with great clarity: first this is raised as the instance for that — the Sahā being host and Secret Instruction and the rest, the worlds throughout all space, being companions; afterward, with “all those,” that is taken as the likeness of this — so that Secret Instruction and the rest, the worlds throughout all space, are each in turn host and gather in their own companions; and thus it is “inexhaustibly inexhaustible.”
Here there is a crucial distinction to be caught: the extension by likeness only says that elsewhere the names are just as many; host and companion says that every place can be the center. The former is an expansion of quantity, the latter an interchange of position — the Huayan inexhaustibility lies in the second layer, not in the first.
And here Chengguan draws a line for himself: this is still stated only with respect to worlds of the same kind as the Sahā, because within the concluding number they are alike a hundred koṭis; as for the remaining worlds of other kinds, tree-shaped and the rest, each and every one of those kinds pervades the Dharma realm throughout space, and that is what is layer upon layer, inexhaustibly inexhaustible, and “is not what is spoken of here.” That an ancient worthy is willing to draw a limit for himself at the very point of greatest breadth is a stroke worth learning.
One further thing to notice is that the scripture has changed its number: what is concluded for each world is “four hundred koṭis of ten thousands of names,” while what is concluded here is “a hundred koṭis of myriads of kinds of names.” The two numbers are different headings; in reading, follow what the scripture writes and do not force them into agreement.
Names Measureless Is Sense Measureless
Looking back over the whole chapter, the ancient worthies' determinations may be gathered into a single sentence: this chapter has expounded the four truths as the measureless four truths.
Chengguan's route is this. First he establishes that a name must call up a reality, and so difference of name is difference of sense. Then he cites the Nirvāṇa, “to understand that suffering is without suffering is called the noble truth of suffering,” saying that it means penetrating that the four arise from conditions and are therefore empty, and so going beyond the fish-trap, awakening to the purport, and becoming great. Then he cites the Nirvāṇa again for a threefold division — the ordinary person has suffering but no truth; those of the two vehicles have suffering and have the truth of suffering but have not the real; the bodhisattva has no suffering and has the truth, and has the real — and explains for himself that those of the two vehicles, though they discern suffering with care, do not penetrate the emptiness of dharmas and so do not see the real. Finally he pushes on to the unconstructed four truths: understanding that the aggregates and the sense-fields are all suchness, there is no suffering to be cast off; ignorance and the dust of toil being themselves awakening, there is no origination to be cut off; birth-and-death being itself nirvāṇa, there is no cessation to be realized; the extremes and the deviant being all central and right, there is no path to be cultivated — with no suffering and no origination there is no mundane, with no cessation and no path there is no supramundane, and neither grasped nor cast off they are one and the same true truth. He concludes that in this chapter “the constructed and the unconstructed, the measured and the measureless, are all contained.”
Zhiyan, on the sixty-fascicle text, determines it somewhat differently: he says the four truths are of two kinds, constructed and unconstructed, and that “here the text runs through both, but the intent is only the unconstructed, real and not false” — the text runs through both, the intent lies only in the unconstructed. He further sets a question: why is the rule set not by one truth but by the four truths? The answer is that it is in order to serve as an object of seeing and hearing for those of the three vehicles below, and to complete the condition by which they afterward give rise to faith and enter the path.
Li Tongxuan for his part distinguishes the four noble truths of the One Vehicle from the four truths of the three vehicles: the four truths of the three vehicles are weariness of suffering and origination and delight in cessation and the path, and hence are named the Dharma wheel of the four truths; the four noble truths spoken of by this scripture of the One Vehicle are the real sense of them — penetrating that the nature of suffering is real, there is no weariness; there is no separate buddha-land or separate pure land in another quarter; there is no delighting in or weariness of defilement and purity, nirvāṇa and birth-and-death; and one who cultivates the path “abides in the dharma of suchness and cultivates the dharma of suchness, neither wearied nor attached, neither delighting nor grasping.”
The three masters determine it differently, and here it is recorded without adjudication. But there is one thing they hold in common that the reader may carry away: the four truths are not lowly because they are ‘a numbered set of the Lesser Vehicle’; the depth or shallowness of the four truths lies wholly in how far the discerning wisdom discerns. Within one and the same word ‘suffering,’ the ordinary person undergoes it, those of the two vehicles know its marks, and the bodhisattva sees its measureless marks and its reality — the name has not changed; the person has.
Lineage
The sense of this chapter was inherited by four later tracks, all recorded without adjudication. The Chengguan line: he explains the text section by section under five gates, setting up the reason for its coming, the explanation of the name, the tenet and aim, the resolving of objections, and the explanation of the text proper; the explanation of the text proper he further divides into four sections, the names of the truths in the Sahā, the ten worlds next in order, the extension by likeness to all, and host and companion without end; and he takes the measureless four truths as gathering in the unconstructed four truths as well, and concludes the whole chapter with host and companion without end. He assigns a quarter to each of the ten worlds, records at the worlds Most Excellent and Abundant Overflow the mixing of renderings, and records at the world Joy the divergence in the number of names of the truth of suffering between the two texts — collation carried on alongside outline and explanation, which is the mark of his reading of this chapter. The Fazang line: on the chapter The Four Truths of the sixty-fascicle text he judges that this chapter only makes clear that the names of the four truths differ and is not an explanation of the sense of the four truths, that sense being opened separately into the five gates of the explanation of the name, the settling of the marks, substance and nature, action and function, and kinds, to be treated at another time; he sets forth the boundlessness of the One Vehicle's Dharma realm by ‘the confined dharma of the Lesser Vehicle already differing throughout all space,’ and judges this chapter to take the shared teaching of the One Vehicle as its rule while gathering in the lower stations throughout. The Zhiyan line: with the two kinds of four truths, constructed and unconstructed, he judges the text here to run through both while the intent is only the unconstructed; he sets the question “why is the rule set not by one truth but by the four truths,” answering that it is to serve as an object of seeing and hearing for those of the three vehicles and to complete the condition of giving rise to faith and entering the path, and appends a further thought of his own, that “the constructed of the One Vehicle is emptiness, the unconstructed of the One Vehicle is not empty.” The Li Tongxuan line: he distinguishes the four noble truths of the One Vehicle from the four truths of the three vehicles, judging that the three vehicles have delight and weariness while the One Vehicle penetrates that the nature of suffering is real; he further makes the four truths gather in the five aggregates, the twelve links, and the eighty-four thousand toils and liberations, adduces the doctrine of the nine vehicles from the Yingluo scripture, and closes this whole division of chapters with “the fundamental wisdom of universal light as the substance of the hall” — a determination that differs from the method of reading the scripture by the sequence of its outline; the ancients had this doctrine, and it is recorded.
Outside this chapter, its sense may be cross-read in three places. The first is the chapter The Ten Inexhaustible Treasuries: the tenth name of the truth of the path in the Sahā world in this chapter is ‘the ten treasuries,’ which Chengguan points to directly as the ten treasuries expounded in that chapter; and the passage on the treasury of learning in that chapter, in listing the numbered dharmas, likewise puts the four noble truths first. The second is the chapter The Ten Grounds: in his explanation of the name Chengguan announces beforehand that “following the fifth ground below, they are again contemplated under ten layers,” and Li Tongxuan ties it likewise, that the bodhisattva of the fifth ground makes ten kinds of contemplation of the truths, taking the four noble truths as their substance, and the bodhisattva of the sixth ground makes ten kinds of contemplation of the twelve links of arising through conditions — the measureless names of the truths established in this chapter come to be realized in a clearly ordered method of contemplation only at the ten grounds; the speaker there is the bodhisattva Vajragarbha, not the Mañjuśrī of this chapter, and in reading the attributions must not be confounded. The third is the chapter Entry into the Dharma Realm: that chapter has the clause “though he contemplates the four noble truths, he does not abide in the noble fruits of the Lesser Vehicle,” which answers exactly to this chapter's sense of breaking attachment and drawing in capacities.
As for the compendia of the Huayan school, in the five books, the Wujiao zhang, the Shixuan men, the Fajie xuanjing, the Huanyuan guan, and the Zhigui, the two terms ‘the four noble truths’ and ‘the noble truth of suffering’ are alike not found; and this chapter likewise has no separately circulating treatise citing and explaining it. The absence is recorded in accordance with fact.
考據Apparatus
四聖諦品＝文殊師利於第二會普光明殿一長行貫說，歷娑婆及密訓等十世界，一一世界之苦、集、滅、道各列十名，一一世界結云「有如是等四百億十千名」，末以十方無盡世界類通，結於「說苦聖諦有百億萬種名」〔T10n0279 0062b06〕。全品無問答、無偈頌、無說者交替。澄觀判此品為答前會佛說法之問，繼〈如來名號品〉之身業而明語業；法藏、智儼於六十本〈四諦品〉並判其宗在諦實甚深，李通玄則分一乘四聖諦與三乘四諦之別。四諦之名雖出小乘，而遍空立名無量無盡，即是本品之眼。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 底本 T279 三十九品 | 品八 四聖諦品（第二會 普光明殿 · 卷十二〔T10n0279 0060a13〕起–卷十三〈光明覺品第九〉品題〔0062b15〕前訖） |
| 澄觀《華嚴經疏》 | 四聖諦品疏〔T35n1735 0592c29〕起–〔0594c10〕前訖；五門分別：來意、釋名、宗趣、解妨難、正釋文 |
| 澄觀《隨疏演義鈔》 | 本品逐句釋段零命中〔查無〕 |
| 法藏《探玄記》（六十華嚴疏） | 四諦品第四〔T35n1733 0171b13〕起–〔0171c14〕前訖；四門同前：釋名、來意、宗趣、釋文 |
| 智儼《搜玄記》 | 四諦品第四〔T35n1732 0026b09〕起–〔0026b24〕前訖；四門：辨名、來意、辨宗、分文釋 |
| 李通玄《新華嚴經論》 | 四聖諦品〔T36n1739 0817c05〕起–〔0818b04〕前訖；三門：釋品名目、釋品來意、隨文釋義 |
來意——澄觀繫此品於前〈如來名號品〉，身業之後次辨語業，且以佛可歸、法可仰為次：
「初來意者，此品廣前種種語業，即答前佛說法問，亦遠答前會佛演說海之一問故。既知佛可歸，次知法可仰。上名隨物立，今法逐機差，故次來也。」〔T35n1735 0593a01〕
李通玄同繫身語二業之次：「二釋品來意者，為明前〈名號品〉是說如來身業，隨方名號不同各別。此品說如來隨方語業，隨方說法不離四聖諦故，此品須來。」〔T36n1739 0818a19〕
法藏於六十本開來意五義：「一為釋成前品末權道之義；二依前身業，次辨語業故也；三前明能說之人名字不同，此明所說之法名字不同故來也；四答前問中佛說法問故；五為釋成前機所印成差別法中權教異相，故次來也。」〔T35n1733 0171b17〕
智儼作歎人歎法之次：「何故來者？前歎化主，此歎所說教法。何故獨此會明？答：此起化初故、總歎人法深勝故。」〔T35n1732 0026b11〕
釋名——澄觀分訓聖、諦二字，而以審諦之智判凡聖：
「二釋名中，言四聖諦者，聖者正也，無漏正法得在心故。諦有二義：一者諦實、二者審諦。」〔T35n1735 0593a04〕
「言諦實者，此約境辨，謂如所說相，不捨離故、真實故、決定故，謂世出世二種因果必無虛妄不可差失。言審諦者，此就智明。聖智觀彼，審不虛故。凡夫雖有苦集，而不審實，不得稱諦。無倒聖智審知境故，故名聖諦。」〔T35n1735 0593a07〕
「四謂苦集滅道，總云四聖諦，帶數釋也。」〔T35n1735 0593a14〕
法藏於六十本亦作帶數釋：「一釋名者，四是數。諦是義，謂理實故能生無倒解，故俱名諦，即帶數釋。此品非是解四諦義，但明四諦名字不同，故名四諦品。」〔T35n1733 0171b14〕；智儼作「一辨名四者，數諦者，有作無作聖諦實故也。」〔T35n1732 0026b10〕；李通玄作「一釋品名目者，諦者實義也，明如來說四種實義，令諸眾生起信解故。」〔T36n1739 0817c08〕
宗趣——澄觀：「三宗趣者，以無邊諦海，隨根隨義立名不同，遍空世界，以此為宗；務在益物調生為趣。又上二皆宗，發生淨信為趣。」〔T35n1735 0593b08〕；探玄記作「三宗趣者，以無邊甚深諦海為宗，及同上土海。」〔T35n1733 0171b22〕；搜玄記作「三辨宗。此歎教法諦實甚深為宗。」〔T35n1732 0026b13〕
解妨難——澄觀獨立一門，設二問：
「問：佛所說法多門。何以唯陳四諦？答：以名雖在小，義通大小事理具足。謂苦集二諦是世間因果，所知所斷無改易故；滅道二諦出世間因果，所證所修事決定故。知斷證修，能運眾生到彼岸故。世界有異，此獨無改。況無量無作，何義不收。是故約此以顯差別。」〔T35n1735 0593b11〕
「何以四諦皆帶苦言？謂苦滅聖諦等。然謂生苦之集，故云苦集；盡苦之滅，名為苦滅；至苦滅之道，名苦滅道。不得單言苦道，以道非生苦，不同集故。又非滅苦，不同滅故。能證苦滅，故云苦滅道。」〔T35n1735 0593b20〕
法藏於六十本設同一問而答語幾同：「生苦之集故云苦集，苦盡之滅名苦滅，至苦滅之道故云苦滅道。不得單言苦道，以道非生苦，不同集；又非滅苦，不同滅；但能證滅，應云滅之道。以滅是苦滅，故云苦滅道。」〔T35n1733 0171c09〕
正釋文——澄觀四分：
「五正釋文。一品分二：先標告、二「諸佛子」下正釋。於中分四：初娑婆諦名、二隣次十界、三類通一切、四主伴無窮。然此望前品，略於單說四洲。」〔T35n1735 0593b24〕
「就初二中，一一方內文各有二：一別列諦名、二結數辨意。然其立名或有因從果稱、果籍因名，約事約理、或總或別，如文當知。」〔T35n1735 0593b28〕
法藏三分：「四釋文中三：初明此土諦名、二辨娑婆外十世界中諦名、三顯十界外盡空世界諦名。初中，四諦內一一各三：先列名、二結數、三辨意。」〔T35n1733 0171b25〕；智儼三分：「四分文釋。此文分三：初略列此方三千諦名、二列十方三千四諦、三「佛子如此娑婆」下廣辨無邊界者。」〔T35n1732 0026b15〕；李通玄十二段：「三隨文釋義者，於此一品經文，於中總有十二段經。從「爾時文殊師利」已下十一段，是通中心并十方，正說四聖諦義各別不同；末後一段是總，都說十方世界無盡名目，皆是四聖諦為體。」〔T36n1739 0818a22〕
底本段界與此四分相扣：標告〔T10n0279 0060a14〕· 娑婆四諦〔0060a15〕起 · 隣次十界自密訓〔0060b02〕起至振音〔0062a10〕段訖 · 類通一切與主伴無窮〔0062a27〕起–〔0062b15〕前訖。經文十一世界之諦段加末後總結，適為十二段，與李通玄所分之數合。
澄觀所配十方——十世界之方位出疏，非經文自標：東方密訓〔T35n1735 0593c23〕· 南方最勝〔0593c29〕· 西方離垢〔0594a05〕· 北方豐溢〔0594a15〕· 東北攝取〔0594a23〕· 東南繞益〔0594a29〕· 西南鮮少〔0594b06〕· 西北歡喜〔0594b10〕· 下方關𨷲〔0594b14〕· 上方振音〔0594b17〕。
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 聖諦 | 澄觀：「聖者正也，無漏正法得在心故。」〔T35n1735 0593a05〕 | 諦之所以稱聖，在能審之智無漏而正，不在所觀之境有異 |
| 諦實／審諦 | 澄觀：「諦有二義：一者諦實、二者審諦。」〔T35n1735 0593a06〕 | 諦實約境、審諦約智；凡夫有苦集而不審實，故不得稱諦 |
| 四諦性相 | 澄觀：「逼迫名苦；即有漏色心增長名集；即業煩惱寂靜名滅，謂即涅槃；出離名道，謂止觀等。此約相說，通大小乘。」〔T35n1735 0593a15〕 | 四諦之相通大小乘，本品所異者在名之無量，不在相之別立 |
| 苦集／苦滅／苦滅道 | 澄觀：「生苦之集，故云苦集；盡苦之滅，名為苦滅；至苦滅之道，名苦滅道。」〔T35n1735 0593b21〕 | 三諦皆帶苦言者，皆望苦而立；不得單言苦道 |
| 四百億十千 | 本品：「此娑婆世界說四聖諦，有如是等四百億十千名」〔T10n0279 0060a28 段內〕；澄觀：「准望前〈名號〉，一四洲有十千，今一四天下一諦亦有十千，四諦歷於百億，故有四百億箇十千。」〔T35n1735 0593c20〕 | 一四天下一諦十千，四諦歷百億四天下，故成四百億箇十千 |
| 百億萬種名 | 本品：「說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名」〔T10n0279 0062b06 段內〕 | 結通十方世界時所用之數，與逐界所結之「四百億十千名」異目 |
| 十藏 | 本品娑婆道諦第十名「十藏」〔T10n0279 0060a28〕；澄觀：「四苦滅道諦，云十藏者，謂信聞等，如〈十藏品〉說。」〔T35n1735 0593c18〕 | 道諦之名逕取本經〈十無盡藏品〉之十藏，以行藏為道 |
| 癰瘡處 | 本品娑婆苦諦第九名〔T10n0279 0060a15〕；澄觀：「癰瘡處者，此喻二苦：有癰瘡處，性自是苦，此如五陰苦若加手等觸，苦上加苦，是苦苦也。」〔T35n1735 0593c08〕 | 以癰瘡之處自苦而觸更苦，喻五陰苦與苦苦二重 |
| 愚夫行 | 本品娑婆苦諦第十名〔T10n0279 0060a15〕；澄觀：「愚夫行者，行苦也，愚人所行故。」〔T35n1735 0593c10〕 | 行苦之異名；愚夫不覺行苦，反以苦捨苦 |
| 破印 | 本品離垢滅諦第十名〔T10n0279 0060c14〕；澄觀：「世之陰苦若蠟印印泥印壞文成，此陰纔滅彼陰續生。今云破印，永不生也。」〔T35n1735 0594a08〕 | 印壞文成喻此陰滅彼陰生；破印則相續永絕 |
| 一分 | 本品密訓滅諦第七名〔T10n0279 0060b10〕；澄觀：「惑由妄起，故分數塵沙；理不可分，故稱一分。」〔T35n1735 0593c26〕 | 惑可分而理不可分，故滅諦得名一分 |
| 受寄全 | 本品離垢道諦第八名〔T10n0279 0060c18〕；澄觀：「業寄於集，暫受還亡；業寄於道，永不可失。」〔T35n1735 0594a14〕 | 寄於集者暫得旋失，寄於道者受而全存 |
| 捨因 | 本品饒益滅諦第八名〔T10n0279 0061b08〕；澄觀：「無為無因，而體是果，菩提之道望此亦因，獨寂滅涅槃得稱果果，故曰捨因。」〔T35n1735 0594b03〕 | 滅諦捨因而獨稱果果 |
| 隨眾生心，悉令調伏 | 本品逐界結句〔T10n0279 0060a24 段內〕；法藏：「謂為應機令調伏，故立此名。調者調和，伏者制伏，謂調和控御身口意業，制伏除滅諸惡行故。」〔T35n1733 0171b28〕 | 名之所以無量，其故在隨心調伏，非在名相自有優劣 |
| 有作／無作四諦 | 智儼：「凡四諦有二：有作、無作。此中文通，意唯無作真實不虛。」〔T35n1732 0026b16〕；澄觀：「故斯一品，有作無作、有量無量皆在其中。」〔T35n1735 0593b06〕 | 二家皆以本品不局有作；智儼判意唯無作，澄觀判二者俱收 |
三、譬喻·修辭
(一) 經文之譬喻——皆在名相之中，不別設喻段：本品四百四十名之內，以喻立名者如娑婆苦諦之「刺」「癰瘡處」〔T10n0279 0060a17〕、鮮少苦諦之「恒河流」「炬火性」〔0061b21〕、關𨷲苦諦之「如坏器」〔0061c23〕、饒益苦諦之「如賊」「利刃」〔0061b04〕、密訓道諦之「猛將」〔0060b14〕、鮮少道諦之「大光明」「演說海」〔0061c01〕、饒益道諦之「三昧藏」「廣大路」〔0061b14〕。本品全篇無『譬如』句、無喻段、無偈頌〔據實標闕〕——喻義盡寄於名，此即本品體裁之特異處。
(二) 刺未拔喻（澄觀釋娑婆苦諦第六名）——「刺者，從喻立名，如刺未拔。」〔T35n1735 0593c06〕：喻依為刺入身而未拔，喻體為苦之在身不去。
(三) 睫毛置掌喻（澄觀釋愚夫行）——
「如以睫毛置掌不覺，若置眼內為苦不安。愚夫不覺行苦，如掌內之毛，而復以苦反欲捨苦，皆愚夫行也。」〔T35n1735 0593c11〕
喻依：一毛在掌則不覺，在眼則不安。喻體：行苦之細，凡夫不覺；聖智乃覺。所顯義：行苦非不苦，是覺力不及。
(四) 蠟印印泥喻（澄觀釋破印）——「世之陰苦若蠟印印泥印壞文成，此陰纔滅彼陰續生。今云破印，永不生也。」〔T35n1735 0594a08〕：印壞而文成，喻前陰滅而後陰即生；破其印則文不復成。
(五) 四山臨人喻（澄觀釋最勝苦諦之有勢力）——「生老病死猶四山臨人，世雖賢豪力無與競。」〔T35n1735 0594a02〕：以四山合圍喻生老病死之不可與競。
(六) 惡禽獸喻（澄觀釋豐溢集諦之能攫噬）——「攫噬者，攫搏也，噬嚙也，集之損害猶惡禽獸也。」〔T35n1735 0594a20〕。
(七) 廣地生樹喻（澄觀釋鮮少集諦之廣地）——「集名廣地，生大苦樹故。」〔T35n1735 0594b07〕。
(八) 明闇相敵喻（澄觀釋振音道諦之難敵對）——「猶明能滅闇，故無闇而不滅。闇不滅明，何能相敵？」〔T35n1735 0594b28〕：明能滅闇而闇不能滅明，故道於惑為難敵對。
(九) 掌中果喻〔查無〕——本品經文與四家疏論之內，無以掌中果量境界之喻，記闕。
四、異譯對勘
本品之漢譯校本：實叉難陀 T279（底本·〈四聖諦品第八〉）· 佛馱跋陀羅 T278（晉譯六十華嚴·〈四諦品第四〉〔T09n0278 0420b05〕起–〔0422b17〕前訖）。本品無別行經、無牒經論釋〔查無〕。以下逐句全錄不判。
世界名之對位（依經文出現次第）
| 次 | 實叉 T279 | 佛馱 T278 |
|---|---|---|
| 一 | 娑婆 | 娑婆 |
| 二 | 密訓 | 密訓 |
| 三 | 最勝 | 最勇 |
| 四 | 離垢 | 離垢 |
| 五 | 豐溢 | 真實境 |
| 六 | 攝取 | 訶尼 |
| 七 | 饒益 | 饒益 |
| 八 | 鮮少 | 鮮少 |
| 九 | 歡喜 | 知足 |
| 十 | 關𨷲 | 所求 |
| 十一 | 振音 | 解脫音 |
十一界之名，二本同者五（娑婆、密訓、離垢、饒益、鮮少），異者六。澄觀於第二界下自誌八十本與六十本、與前〈如來名號品〉之名相參：
「二最勝世界者，即是南方。前名豐溢，豐溢是正翻，最勝乃義譯耳。」〔T35n1735 0593c29〕
「四北方豐溢世界者，豐溢自南方界名。前品此方名為豐樂，梵云微部地，豐樂得旨。譯者不審，二名相參耳。」〔T35n1735 0594a15〕
句一 標告與娑婆苦諦
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，文殊師利菩薩摩訶薩告諸菩薩言：「諸佛子！苦聖諦，此娑婆世界中，或名：罪，或名：逼迫，或名：變異，或名：攀緣，或名：聚，或名：刺，或名：依根，或名：虛誑，或名：癰瘡處，或名：愚夫行。……」〔T10n0279 0060a14〕 | T10n0279 0060a14 |
| 佛馱 T278 | 爾時，文殊師利告眾菩薩言：「佛子！所說苦諦者，於此娑婆世界，或言害、或言逼迫、或言變異、或言境界、或言聚、或言刺、或言依根、或言不實、或言癰、或言童蒙行。……」〔T09n0278 0420b06〕 | T09n0278 0420b06 |
異文所繫：(甲) 說者稱謂 80 作「文殊師利菩薩摩訶薩」〔T10n0279 0060a14〕、60 作「文殊師利」；受者呼格 80 作「諸佛子」、60 作「佛子」。(乙) 列名之式 80 作「或名：」、60 作「或言」／「或名」。(丙) 十名之中同者五（逼迫、變異、聚、刺、依根），異者五（罪／害、攀緣／境界、虛誑／不實、癰瘡處／癰、愚夫行／童蒙行）。
句二 娑婆滅諦
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 諸佛子！苦滅聖諦，此娑婆世界中，或名：無諍，或名：離塵，或名：寂靜，或名：無相，或名：無沒，或名：無自性，或名：無障礙，或名：滅，或名：體真實，或名：住自性。 | T10n0279 0060a21 |
| 佛馱 T278 | 所說苦滅諦者，或言無障礙、或言離垢淨、或言寂靜、或言無相、或言不死、或言無所有、或言因緣斷、或言滅、或言真實、或言自然住。 | T09n0278 0420b12 |
異文所繫：80 首名「無諍」而 60 首名「無障礙」；80「無障礙」在第七、60 則置首。80「無沒」↔ 60「不死」，80「無自性」↔ 60「無所有」，80「體真實」↔ 60「真實」，80「住自性」↔ 60「自然住」；60 有「因緣斷」而 80 於此位作「滅」之前一名「無障礙」，二本名次不相值。
句三 娑婆道諦
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 諸佛子！苦滅道聖諦，此娑婆世界中，或名：一乘，或名：趣寂，或名：導引，或名：究竟無分別，或名：平等，或名：捨擔，或名：無所趣，或名：隨聖意，或名：仙人行，或名：十藏。 | T10n0279 0060a24 |
| 佛馱 T278 | 所說苦滅道諦者，或言一乘、或言趣寂靜、或言引導、或言究竟希望、或言常不離、或言能捨擔、或言至非趣、或言聖人隨行、或言仙人行、或言十藏。 | T09n0278 0420b15 |
異文所繫：二本首名並作「一乘」、末二名並作「仙人行」「十藏」。中間 80「究竟無分別」↔ 60「究竟希望」、80「平等」↔ 60「常不離」——此二處名義相去最遠。
句四 逐界結數句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 諸佛子！此娑婆世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 | T10n0279 0060a28 段內 |
| 佛馱 T278 | 「諸佛子！此娑婆世界中，如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。……」〔T09n0278 0420b19〕 | T09n0278 0420b19 |
異文所繫：所結之數 80 作「四百億十千名」、60 作「四十億百千那由他」。此句於 80 凡十一見（一一世界各一），於 60 凡十二見（末後總結句復用之）。
句五 結通十方
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。 | T10n0279 0062a27 |
| 佛馱 T278 | 「諸佛子！如此娑婆世界及十方佛剎說四諦名，如是東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，說四諦名，各有四十億百千那由他，隨諸眾生所應調伏，作如是說。南、西、北方，四維，上、下，亦復如是。」〔T09n0278 0422b10〕 | T09n0278 0422b10 |
異文所繫：二本至此並結十方；而 80 於此句之後別有一段，60 全闕——
「諸佛子！如娑婆世界，有如上所說；十方世界，彼一切世界亦各有如是。十方世界，一一世界中，說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名；皆隨眾生心之所樂，令其調伏。」〔T10n0279 0062b04 段內〕
澄觀正以此段為第四科主伴無窮：「第四「如娑婆」下顯主伴無盡。文中，初舉此例彼，謂娑婆為主，有密訓等盡空世界皆為伴。後「彼一切」下以彼類此，則知密訓等盡空世界為主，攝伴亦爾，則無盡無盡耳。」〔T35n1735 0594c02〕；六十本無此一重，故四科唯足三科。
句六 名數之開合
| 位 | 實叉 T279 | 佛馱 T278 |
|---|---|---|
| 第三界苦諦 | 最勝世界十名〔T10n0279 0060b19〕 | 最勇世界十一名〔T09n0278 0420c08〕 |
| 第四界苦諦 | 離垢世界十名〔T10n0279 0060c07〕 | 離垢世界十一名〔T09n0278 0420c23〕 |
| 第九界苦諦 | 歡喜世界十名〔T10n0279 0061c06〕 | 知足世界九名〔T09n0278 0421c23〕 |
八十本四十四段諦名，段段各列十名，無一增減；六十本則此三段有增有減，餘四十一段亦各十名。澄觀於第九界下誌其闕：「八西北歡喜界中，苦諦闕一者，晉譯少出生，唐譯少失利。」〔T35n1735 0594b10〕
全錄不判：以上六目之異，或譯語之異（罪／害、癰瘡處／癰）、或名次之異（無障礙一名之首末）、或數目之異（四百億十千／四十億百千那由他）、或開合之異（三段名數增減、末後主伴一段之有無），二本並錄，不判優劣。
五、宗義之經據〔眼〕
(一) 名異表義殊，故是無量四諦——澄觀據本品名之無量，判此為無量四諦義：
〔T35n1735 0593a24〕「又二乘雖知苦相，不知無量相。故《大經》云「苦有無量相，非諸聲聞緣覺所知。」〔T35n1735 0593a25〕《瑜伽》說苦有一百一十。然此經中雖彰名異，即表義殊，以名必召實，故是無量四諦義也。約一界一諦即有十千，娑婆四諦有四百億十千名義，而文義包博言含性相。」
(二) 無作四諦——四諦皆無可捨可斷可證可修：
「又究此四，非唯但空便為真實。今了陰入皆如，無苦可捨；無明塵勞即是菩提，無集可斷；生死即涅槃，無滅可證；邊邪皆中正，無道可修。無苦無集即無世間，無滅無道即無出世間，不取不捨同一實諦。故斯一品，有作無作、有量無量皆在其中。」〔T35n1735 0593b01〕
其教證則出《涅槃》：「解苦無苦名苦聖諦」〔T35n1735 0593a19〕；澄觀釋之曰「謂達四緣生故空，則超筌悟旨成大。」〔0593a20〕
(三) 凡夫、二乘、菩薩三分——澄觀引《涅槃》立三分而自釋：
〔T35n1735 0593a21〕「又《涅槃》云「凡夫有苦而無諦。二乘有苦有苦諦，而無真實。菩薩無苦有諦，而有真實。」〔T35n1735 0593a21〕謂若苦即諦，三塗之苦豈即諦也。二乘雖審知之，而不達法空，不見真實。」
(四) 破計引機——演小乘局法而引入一乘諦海：
「又為破計引機故，謂演彼聲聞四諦局法令亡所執，引入一乘無邊諦海，故約此辨。」〔T35n1735 0593b18〕
法藏於六十本說同一義而更著其所以：「謂此小乘局處之法，尚有如此遍空世界差別不同，則知一乘通方之法差別無邊理不疑故也。又為破計引機。何者？謂演彼小乘局法令遍故，使失本執，便顯一乘無邊法界，令其趣入故。」〔T35n1733 0171c04〕
(五) 一乘四聖諦與三乘四諦之別——李通玄立此一判：
「是故曰三乘四諦，厭苦集、忻滅道，名四諦法輪。此一乘經言四聖諦者，是其實義。何以故？達苦性真，無厭故，無有他方別佛剎、別淨土故，無有染淨涅槃生死忻厭故。」〔T36n1739 0817c19〕
「修道者住如法、修如法，不厭不著、不忻不取，一如法界無去來性、無住處性，身塵毛孔、心之及境皆稱法性。如是信解，如是修道。」〔T36n1739 0817c23〕
(六) 何以文殊為說者——法藏：「何故文殊說者？明妙慧善達實諦義故。」〔T35n1733 0171c01〕；智儼：「所以文殊說者妙慧善達虛實故。」〔T35n1732 0026b22〕
(七) 主伴無盡而不出同類世界——澄觀於結通處自為限斷：
「此猶約娑婆同類世界而說，以結數中同百億故。餘樹形等異類世界，彼一一類皆遍空法界，是則重重無盡無盡，非此所說也。」〔T35n1735 0594c06〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
五門分別之制——本品獨立「四解妨難」一門，設「何以唯陳四諦」「何以四諦皆帶苦言」〔T35n1735 0593b20〕二問（見第一目）。
逐界逐名之釋——澄觀於十一界皆有點釋，如娑婆苦諦「一苦云罪者，摧也，謂摧壞色心故。二逼迫者，不可意境逼迫身心也。此二總顯。三變異者，壞苦也。攀緣者，追求苦也。聚者，五盛陰苦也。」〔T35n1735 0593c02〕；娑婆集諦「二集中，初二通顯。謂有業惑者，繫縛三界滅壞善根。次二別顯煩惱，餘多通業惑。」〔0593c13〕；娑婆滅諦「三苦滅中，無諍者，煩惱為諍故。體真實者，非唯惑滅而已，實乃法身常住為滅諦之義，故次云住自性也，謂本來滅故。」〔0593c15〕。
引論為證——釋離垢道諦「諸有邊」引《中論》：「真法及說者、聽者難得故，是故則生死非有邊無邊。」〔T35n1735 0594a11〕；釋攝取集諦引《中論》：「虛誑妄取者，是中何所取？佛說如是法，欲以示空義。」〔T35n1735 0594a27〕。
繫於下文之預告——「準下第五地中，復以十重觀察，至下當明。」〔T35n1735 0593b07〕；釋密訓道諦「觀方」云「更有四方，如〈十定品〉。」〔T35n1735 0593c28〕。
法藏《探玄記》T35n1733（六十華嚴疏〈四諦品〉）
品之所明在名不在義——「此品非是解四諦義，但明四諦名字不同，故名四諦品。」〔T35n1733 0171b15〕
四諦義別開五門而不於此品作——「四諦義，略作五門：一釋名、二辨相、三體性、四業用、五種類別時作。」〔T35n1733 0171b23〕
一乘共教之判——「又此約一乘共教為則故、通收下位故。」〔T35n1733 0171c08〕
智儼《搜玄記》T35n1732（六十華嚴疏〈四諦品〉）
有作無作之判——「凡四諦有二：有作、無作。此中文通，意唯無作真實不虛。」〔T35n1732 0026b16〕
何以不依一諦而依四諦——
「問：何故不依一諦而依四諦設則者？為通與下三乘人作見聞境，成後起信入道緣故。又亦可此通有作無作，為是一乘共教故，一乘有作即空、一乘無作不空，此可思之也。」〔T35n1732 0026b17〕
李通玄《新華嚴經論》T36n1739（表法異軌）
何故唯四——「問曰：何故不說多，但云四？答曰：此四種諦義，總攝多故。為明一切世間不離苦集，一切出世間不離滅道。滅盡諸苦名為滅諦，滅盡涅槃名為道諦。」〔T36n1739 0817c09〕
九乘之說——「如《瓔珞經》立九乘法門者，意明三乘參用四諦十二緣，各自得道差別。其九乘者，一聲聞聲聞乘、二聲聞菩薩乘、三聲聞緣覺乘，如是三乘同觀四諦十二緣法，各自得道不同。如是三乘中各有三，通為九。」〔T36n1739 0818a10〕
四諦統攝一切法門——「從此四諦上分作種種法門，五蘊、十二緣總在其內，八萬四千塵勞解脫總在其內。」〔T36n1739 0818a26〕
以普光明智為殿體——「如是已上十信門，以根本普光明智為殿體。如是進修，究竟不離此智也。」〔T36n1739 0818b02〕
誌錄不判：澄觀以五門分別逐文科釋，判本品為無量四諦兼收無作，並以主伴無盡結之；法藏判此品但明名字不同、非解四諦義，其四諦義五門別時而作；智儼判此中文通而意唯無作，並設不依一諦而依四諦之問；李通玄判一乘四聖諦與三乘四諦各別，且以四諦總攝五蘊十二緣八萬四千塵勞。四家並行，皆古德成說，誌錄之，不判高下。《涅槃》三分之引、《中論》二偈之引，皆澄觀原引原判，錄其原文，不另評騭。
七、互讀·承衍
- 前後品之繫：本品承〈如來名號品第七〉、下接〈光明覺品第九〉。澄觀繫身語二業之次「上名隨物立，今法逐機差」〔T35n1735 0593a04〕；李通玄繫云「已上〈佛名號品〉、〈四聖諦品〉是自己信進修行中所信之法，已下〈光明覺品〉現佛境及所行行遍周」〔T36n1739 0818a28〕。
- 與〈如來名號品〉之數例：澄觀釋四百億十千之數，逕以前品之數為准——「准望前〈名號〉，一四洲有十千」〔T35n1735 0593c20〕；又「然此望前品，略於單說四洲。」〔0593b27〕
- 〈十地品〉之繫：澄觀預告第五地十重觀察〔T35n1735 0593b07〕；李通玄同繫：「如此經〈十地品〉，五地菩薩作十種諦觀，以四聖諦為體。六地菩薩作十種十二緣生觀。此是如來隨位進修之法。」〔T36n1739 0818a02〕。本經〈十地品〉第五地經文亦自牒四諦之目：「菩薩摩訶薩如實知此是苦聖諦、此是苦集」〔T10n0279 0191b27〕——彼段說者為金剛藏菩薩，非本品之文殊，誌明以免混繫。
- 〈十無盡藏品〉之繫：本品娑婆道諦第十名「十藏」，澄觀指為「如〈十藏品〉說」〔T35n1735 0593c19〕；該品聞藏段列法數云「謂：四聖諦、四沙門果」〔T10n0279 0112b12〕，即以四聖諦為所聞法之首。
- 〈十定品〉之繫：澄觀釋密訓道諦「觀方」云「更有四方，如〈十定品〉。」〔T35n1735 0593c28〕
- 〈入法界品〉之繫：該品有句云「雖觀四聖諦而不住小乘聖果」〔T10n0279 0424a04〕——與本品破計引機之義同揆，屬同經內部呼應。
- 〔查無〕：《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 ·《妄盡還源觀》T45n1876 ·《華嚴經旨歸》T45n1871 五書，「四聖諦」「苦聖諦」二詞皆零命中，記闕。本品亦無牒經論釋之別行論，記闕。
八、校本定位
- 實叉 T279（底本）：〈四聖諦品第八〉〔T10n0279 0060a13〕起（卷十二內）–下品〈光明覺品第九〉品題〔0062b15〕前訖。標告 0060a14 · 娑婆苦 0060a15、集 0060a18、滅 0060a21、道 0060a24 · 密訓苦 0060b02、集 0060b06、滅 0060b10、道 0060b13 · 最勝苦 0060b19、集 0060b23、滅 0060b26、道 0060c01 · 離垢苦 0060c07、集 0060c11、滅 0060c14、道 0060c18 · 豐溢苦 0060c24、集 0060c28、滅 0061a02、道 0061a06 · 攝取苦 0061a13、集 0061a17、滅 0061a20、道 0061a24 · 饒益苦 0061b01、集 0061b04、滅 0061b08、道 0061b11 · 鮮少苦 0061b18、集 0061b22、滅 0061b25、道 0061b29 · 歡喜苦 0061c06、集 0061c09、滅 0061c13、道 0061c16 · 關𨷲苦 0061c22、集 0061c26、滅 0061c29、道 0062a04 · 振音苦 0062a10、集 0062a13、滅 0062a17、道 0062a20 · 結通 0062a27–0062b15 前訖。
- 佛馱 T278（晉譯主對校）：〈四諦品第四〉0420b05 起–0422b17 前訖（卷四訖 0421b23、卷五起 0421c02，品題「四諦品第四之二」0421c05）。娑婆 0420b06 · 密訓 0420b21 · 最勇 0420c07 · 離垢 0420c23 · 真實境 0421a08 · 訶尼 0421a23 · 饒益 0421b09 · 鮮少 0421c08 · 知足 0421c23 · 所求 0422a09 · 解脫音 0422a24 · 結通 0422b10。
- 澄觀《疏》T35n1735：四聖諦品疏 0592c29 起（來意 0593a01 · 釋名 0593a04 · 瑜伽引 0593a12 · 性相 0593a15 · 智論引 0593a18 · 涅槃二引 0593a19／0593a21 · 大經引 0593a25 · 無量四諦 0593a27 · 無作四諦 0593b01 · 宗趣 0593b08 · 解妨難 0593b11 · 帶苦言 0593b20 · 正釋文四分 0593b24 · 娑婆苦釋 0593c02 · 集釋 0593c13 · 滅釋 0593c15 · 道釋十藏 0593c18 · 結數釋 0593c19 · 十方諦名 0593c22 · 密訓 0593c23 · 最勝 0593c29 · 離垢 0594a05 · 中論引 0594a11 · 豐溢 0594a15 · 攝取 0594a23 · 中論引 0594a27 · 繞益 0594a29 · 鮮少 0594b06 · 歡喜 0594b10 · 關𨷲 0594b14 · 振音 0594b17 · 類通一切 0594b29 · 主伴無盡 0594c02 · 同類之限 0594c06）–0594c10 前訖。
- 澄觀《鈔》T36n1736：本品逐句釋段零命中〔查無〕；鈔於此品甚略，不錄。
- 法藏《探玄記》T35n1733：〈四諦品〉0171b13 起（釋名 0171b14 · 來意五義 0171b17 · 宗趣 0171b22 · 四諦義五門 0171b23 · 釋文三分 0171b25 · 調伏釋 0171b28 · 文殊說之故 0171c01 · 破計引機 0171c03 · 一乘共教 0171c08 · 帶苦言 0171c09）–0171c14 前訖。
- 智儼《搜玄記》T35n1732：〈四諦品〉0026b09 起（辨名 0026b10 · 來意 0026b11 · 辨宗 0026b13 · 分文釋 0026b14 · 有作無作 0026b16 · 不依一諦之問 0026b17 · 文殊說之故 0026b22）–0026b24 前訖。
- 李通玄《論》T36n1739：〈四聖諦品〉0817c05 起（三門 0817c06 · 釋名目 0817c08 · 三乘一乘之判 0817c19 · 修道者住如法 0817c23 · 法華例 0817c29 · 十地五地六地 0818a02 · 瓔珞九乘 0818a10 · 來意 0818a19 · 十二段 0818a22 · 四諦總攝 0818a26 · 信法之次 0818a28 · 普光明智為殿體 0818b02）–0818b04 前訖。
- 異讀：本單元 T279 範圍〔0060a13〕–〔0062b14〕內大正校記 8 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0060b05〕躁【大】｜燥【宮】 · 〔0060b12〕處【大】｜趣【明】【宮】 · 〔0060b21〕怨【大】＊｜冤【明】＊（＊同校並繫〔0060b24〕之怨字） · 〔0060c17〕印【大】｜卵【明】 · 〔0060c20〕毀【大】｜毀訾【明】【宮】 · 〔0061c01〕揀【大】｜簡【宋】【元】【明】【宮】 · 〔0061c29〕諸佛子【大】｜無此字【聖】 · 〔0062a12〕駛【大】｜駃【宮】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 3 條（不入上列大正校記之數）：〔0060a13〕【CB】｜大方廣佛華嚴經【大】／無此字【明】 · 〔0061a18〕辦【CB】｜辨【大】 · 〔0061c07〕生，或名：失利【CB】｜生【大】／生或名失利【明】【宮】。
- 疏文與底本之照：澄觀釋離垢苦諦作「苦名有無數者，三際無涯故」〔T35n1735 0594a06〕，底本此名作「無有數」〔T10n0279 0060c07〕。澄觀釋歡喜界云「唐譯少失利」〔T35n1735 0594b11〕，底本此段實列十名，「出生」「失利」二名俱存〔T10n0279 0061c07〕；晉譯知足世界苦諦則實列九名〔T09n0278 0421c23〕。二處並錄，不判。
The Four Noble Truths is a single passage of prose expounded throughout by Mañjuśrī at the second assembly, in the Hall of Universal Light. It runs through the Sahā world and the ten worlds beginning with Secret Instruction; within each and every world the suffering, the origination, the cessation, and the path are each set out with ten names, and each world concludes with the words 「有如是等四百億十千名」 tr. “there are names such as these to the number of four hundred koṭis of ten thousands” , while at the end the worlds of the ten directions without end are drawn in by likeness, and the whole is concluded with 「說苦聖諦有百億萬種名」 tr. “the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names” 〔T10n0279 0062b06〕. In the whole chapter there is no question and answer, no verse, and no alternation of speakers. Chengguan judges this chapter to answer the earlier question about the Buddha's preaching of the Dharma, and to follow upon the bodily action of the chapter The Names of the Tathāgata by making clear the vocal action; Fazang and Zhiyan, on the chapter The Four Truths of the sixty-fascicle text, both judge its tenet to lie in the profound reality of the truths, while Li Tongxuan distinguishes the four noble truths of the One Vehicle from the four truths of the three vehicles. The names of the four truths come out of the Lesser Vehicle, yet the setting up of names throughout all of space is measureless and inexhaustible — and this is the eye of the present chapter.
I. Doctrinal Outline and Placement
| Outline system | The place of this chapter within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 8, The Four Noble Truths (the second assembly, the Hall of Universal Light · from fascicle 12 〔T10n0279 0060a13〕 down to just before the chapter title of Awakening by Light, the ninth, in fascicle 13 〔0062b15〕) |
| Chengguan, Huayan jing shu | The commentary on the chapter The Four Noble Truths runs from 〔T35n1735 0592c29〕 down to just before 〔0594c10〕; five gates are distinguished: the reason for its coming, the explanation of the name, the tenet and aim, the resolving of objections, and the explanation of the text proper |
| Chengguan, Yanyi chao | No passage explaining this chapter clause by clause is found 〔not found〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The Four Truths, the fourth, from 〔T35n1733 0171b13〕 down to just before 〔0171c14〕; four gates, the same as above: the explanation of the name, the reason for its coming, the tenet and aim, the explanation of the text |
| Zhiyan, Souxuan ji | The Four Truths, the fourth, from 〔T35n1732 0026b09〕 down to just before 〔0026b24〕; four gates: settling the name, the reason for its coming, settling the tenet, dividing the text and explaining it |
| Li Tongxuan, Xin Huayan jing lun | The Four Noble Truths, from 〔T36n1739 0817c05〕 down to just before 〔0818b04〕; three gates: explaining the title of the chapter, explaining the reason for the chapter's coming, explaining the meaning as the text runs |
The reason for its coming — Chengguan ties this chapter to the preceding chapter The Names of the Tathāgata: after bodily action, vocal action is settled next, and the sequence is that the Buddha may first be known as one to take refuge in and the Dharma next as something to look up to:
「初來意者，此品廣前種種語業，即答前佛說法問，亦遠答前會佛演說海之一問故。既知佛可歸，次知法可仰。上名隨物立，今法逐機差，故次來也。」 tr. “First, the reason for its coming: this chapter expounds at length the various kinds of vocal action treated before; that is, it answers the earlier question about the Buddha's preaching of the Dharma, and it also answers at a distance that one question of the earlier assembly about the sea of the Buddha's expositions. The Buddha being already known as one to take refuge in, next the Dharma is known as something to look up to. Above, the names were established in accordance with beings; here, the dharmas differ according to capacities — and therefore it comes next.” 〔T35n1735 0593a01〕
Li Tongxuan ties it likewise to the sequence of bodily and vocal action: 「二釋品來意者，為明前〈名號品〉是說如來身業，隨方名號不同各別。此品說如來隨方語業，隨方說法不離四聖諦故，此品須來。」 tr. “Second, explaining the reason for the chapter's coming: it is to make clear that the earlier chapter, The Names, expounds the bodily action of the Tathāgata, whose names differ severally according to the quarter. This chapter expounds the vocal action of the Tathāgata according to the quarter; and since preaching the Dharma according to the quarter never departs from the four noble truths, this chapter must come.” 〔T36n1739 0818a19〕
Fazang, on the sixty-fascicle text, opens the reason for its coming into five senses: 「一為釋成前品末權道之義；二依前身業，次辨語業故也；三前明能說之人名字不同，此明所說之法名字不同故來也；四答前問中佛說法問故；五為釋成前機所印成差別法中權教異相，故次來也。」 tr. “First, to complete the explanation of the sense of the provisional path at the end of the preceding chapter; second, because, following upon the bodily action treated before, vocal action is settled next; third, because earlier it was made clear that the names of the person who preaches differ, and here it is made clear that the names of the Dharma preached differ, and so it comes; fourth, because it answers the question about the Buddha's preaching of the Dharma among the earlier questions; fifth, to complete the explanation of the differing marks of the provisional teaching within the differentiated dharmas sealed by the earlier capacities — and therefore it comes next.” 〔T35n1733 0171b17〕
Zhiyan makes it a sequence of praising the person and praising the Dharma: 「何故來者？前歎化主，此歎所說教法。何故獨此會明？答：此起化初故、總歎人法深勝故。」 tr. “Why does it come? Earlier the lord of the transforming was praised; here the teaching-dharma that is preached is praised. Why is it made clear at this assembly alone? Answer: because this is the beginning of the raising up of the transformation, and because it praises in general the profound excellence of both person and Dharma.” 〔T35n1732 0026b11〕
The explanation of the name — Chengguan glosses the two graphs, noble and truth, separately, and makes the discriminating wisdom the line between the ordinary and the noble:
「二釋名中，言四聖諦者，聖者正也，無漏正法得在心故。諦有二義：一者諦實、二者審諦。」 tr. “Second, in the explanation of the name: as for the words ‘four noble truths’ — noble means right, because the right dharma that is without outflows is obtained within the mind. Truth has two senses: first, being true in fact; second, being discerned with care.” 〔T35n1735 0593a04〕
「言諦實者，此約境辨，謂如所說相，不捨離故、真實故、決定故，謂世出世二種因果必無虛妄不可差失。言審諦者，此就智明。聖智觀彼，審不虛故。凡夫雖有苦集，而不審實，不得稱諦。無倒聖智審知境故，故名聖諦。」 tr. “As for being true in fact, this is settled with respect to the object: the marks are as they are said to be, because they are not let go of, because they are real, because they are fixed — that is, the two kinds of cause and fruit, mundane and supramundane, are without falsity and cannot go astray. As for being discerned with care, this is made clear with respect to wisdom. Noble wisdom contemplates them and discerns without error. The ordinary person has suffering and origination, yet does not discern them truly, and so they cannot be called truths. It is because unerring noble wisdom discerns and knows the object that they are called noble truths.” 〔T35n1735 0593a07〕
「四謂苦集滅道，總云四聖諦，帶數釋也。」 tr. “The four are suffering, origination, cessation, and the path; taken together they are called the four noble truths — a construal that carries a number.” 〔T35n1735 0593a14〕
Fazang, on the sixty-fascicle text, likewise makes it a construal that carries a number: 「一釋名者，四是數。諦是義，謂理實故能生無倒解，故俱名諦，即帶數釋。此品非是解四諦義，但明四諦名字不同，故名四諦品。」 tr. “First, the explanation of the name: four is the number. Truth is the sense: because the principle is real it can give rise to an unerring understanding, and so they are all called truths — that is, a construal that carries a number. This chapter is not an explanation of the sense of the four truths; it only makes clear that the names of the four truths differ, and so it is called the chapter The Four Truths.” 〔T35n1733 0171b14〕; Zhiyan puts it: 「一辨名四者，數諦者，有作無作聖諦實故也。」 tr. “First, settling the name: four is the number; truth is so called because the noble truths, both the constructed and the unconstructed, are real.” 〔T35n1732 0026b10〕; and Li Tongxuan: 「一釋品名目者，諦者實義也，明如來說四種實義，令諸眾生起信解故。」 tr. “First, explaining the title of the chapter: truth means the sense of the real; it makes clear that the Tathāgata expounds four kinds of real sense, so that sentient beings may give rise to faith and understanding.” 〔T36n1739 0817c08〕
The tenet and aim — Chengguan: 「三宗趣者，以無邊諦海，隨根隨義立名不同，遍空世界，以此為宗；務在益物調生為趣。又上二皆宗，發生淨信為趣。」 tr. “Third, the tenet and aim: it takes as its tenet that the boundless sea of the truths, its names established differently according to capacity and according to sense, pervades the worlds throughout space; and it makes its aim the work of benefiting things and taming beings. Further, both of the above are the tenet, and giving rise to pure faith is the aim.” 〔T35n1735 0593b08〕; the Tanxuan ji has 「三宗趣者，以無邊甚深諦海為宗，及同上土海。」 tr. “Third, the tenet and aim: it takes the boundless and most profound sea of the truths as its tenet, together with the sea of lands above, which is the same.” 〔T35n1733 0171b22〕; the Souxuan ji has 「三辨宗。此歎教法諦實甚深為宗。」 tr. “Third, settling the tenet: this takes as its tenet the praise of the teaching-dharma as true in fact and most profound.” 〔T35n1732 0026b13〕
The resolving of objections — Chengguan sets up a gate of its own here, with two questions:
「問：佛所說法多門。何以唯陳四諦？答：以名雖在小，義通大小事理具足。謂苦集二諦是世間因果，所知所斷無改易故；滅道二諦出世間因果，所證所修事決定故。知斷證修，能運眾生到彼岸故。世界有異，此獨無改。況無量無作，何義不收。是故約此以顯差別。」 tr. “Question: the Dharma the Buddha preaches has many gates. Why are only the four truths set out? Answer: because, although the name belongs to the Lesser Vehicle, the sense runs through both great and small and is complete in both fact and principle. That is, the two truths of suffering and origination are the mundane cause and fruit, and what is to be known and what is to be cut off do not alter; the two truths of cessation and the path are the supramundane cause and fruit, and what is to be realized and what is to be cultivated are fixed as facts. Knowing, cutting off, realizing, and cultivating are able to carry sentient beings to the far shore. The worlds differ, yet these alone do not alter. How much more, when they are measureless and unconstructed — what sense would they not gather in? Therefore differentiation is set forth by way of them.” 〔T35n1735 0593b11〕
「何以四諦皆帶苦言？謂苦滅聖諦等。然謂生苦之集，故云苦集；盡苦之滅，名為苦滅；至苦滅之道，名苦滅道。不得單言苦道，以道非生苦，不同集故。又非滅苦，不同滅故。能證苦滅，故云苦滅道。」 tr. “Why do the four truths all carry the word ‘suffering’ — as in the noble truth of the cessation of suffering, and the rest? Now, it is the origination that gives birth to suffering, and so it is called the origination of suffering; it is the cessation that exhausts suffering, and so it is named the cessation of suffering; it is the path that reaches the cessation of suffering, and so it is named the path to the cessation of suffering. One may not say simply ‘the path of suffering,’ because the path does not give birth to suffering and so is not like origination; nor does it cease suffering and so is not like cessation. It is able to realize the cessation of suffering, and so it is called the path to the cessation of suffering.” 〔T35n1735 0593b20〕
Fazang, on the sixty-fascicle text, sets the same question and answers it almost in the same words: 「生苦之集故云苦集，苦盡之滅名苦滅，至苦滅之道故云苦滅道。不得單言苦道，以道非生苦，不同集；又非滅苦，不同滅；但能證滅，應云滅之道。以滅是苦滅，故云苦滅道。」 tr. “It is the origination that gives birth to suffering, and so it is called the origination of suffering; it is the cessation in which suffering is exhausted that is named the cessation of suffering; it is the path that reaches the cessation of suffering, and so it is called the path to the cessation of suffering. One may not say simply ‘the path of suffering,’ because the path does not give birth to suffering and so is not like origination; nor does it cease suffering and so is not like cessation; it can only realize cessation, and so one should say ‘the path to cessation.’ Since the cessation is the cessation of suffering, it is called the path to the cessation of suffering.” 〔T35n1733 0171c09〕
The explanation of the text proper — Chengguan divides it into four:
「五正釋文。一品分二：先標告、二「諸佛子」下正釋。於中分四：初娑婆諦名、二隣次十界、三類通一切、四主伴無窮。然此望前品，略於單說四洲。」 tr. “Fifth, the explanation of the text proper. The one chapter divides into two: first the announcement; second, from ‘Sons of the Buddha’ onward, the explanation proper. Within that it divides into four: first, the names of the truths in the Sahā world; second, the ten worlds next in order; third, the extension by likeness to all; fourth, host and companion without end. Compared with the preceding chapter, however, this one omits the separate treatment of the four continents.” 〔T35n1735 0593b24〕
「就初二中，一一方內文各有二：一別列諦名、二結數辨意。然其立名或有因從果稱、果籍因名，約事約理、或總或別，如文當知。」 tr. “As to the first two, within each quarter the text has two parts: first, the separate listing of the names of the truths; second, the concluding of the number and the settling of the intent. Now, in the establishing of the names, some name the cause from the fruit and some take the name of the fruit from the cause; some are with respect to fact and some with respect to principle; some are general and some particular — as will be known from the text.” 〔T35n1735 0593b28〕
Fazang divides it into three: 「四釋文中三：初明此土諦名、二辨娑婆外十世界中諦名、三顯十界外盡空世界諦名。初中，四諦內一一各三：先列名、二結數、三辨意。」 tr. “Fourth, in the explanation of the text there are three: first, making clear the names of the truths in this land; second, settling the names of the truths in the ten worlds outside the Sahā; third, setting forth the names of the truths in the worlds throughout all space beyond the ten worlds. In the first, within the four truths each has three: first the listing of names, second the concluding of the number, third the settling of the intent.” 〔T35n1733 0171b25〕; Zhiyan divides it into three: 「四分文釋。此文分三：初略列此方三千諦名、二列十方三千四諦、三「佛子如此娑婆」下廣辨無邊界者。」 tr. “Fourth, dividing the text and explaining it. This text divides into three: first, briefly listing the names of the truths of the three-thousandfold world of this quarter; second, listing the four truths of the three-thousandfold worlds of the ten directions; third, from ‘Sons of the Buddha, as in this Sahā’ onward, setting forth at length the boundless worlds.” 〔T35n1732 0026b15〕; Li Tongxuan divides it into twelve passages: 「三隨文釋義者，於此一品經文，於中總有十二段經。從「爾時文殊師利」已下十一段，是通中心并十方，正說四聖諦義各別不同；末後一段是總，都說十方世界無盡名目，皆是四聖諦為體。」 tr. “Third, explaining the meaning as the text runs: within the text of this one chapter there are twelve passages of scripture in all. The eleven passages from ‘At that time Mañjuśrī’ onward run through the center together with the ten directions, and expound properly how the sense of the four noble truths differs severally; the last single passage is the general one, expounding altogether the inexhaustible names of the worlds of the ten directions, all of which have the four noble truths as their substance.” 〔T36n1739 0818a22〕
The passage boundaries of the base text answer to this fourfold division: the announcement 〔T10n0279 0060a14〕 · the four truths of the Sahā world from 〔0060a15〕 · the ten worlds next in order, from Secret Instruction at 〔0060b02〕 to the end of the Resounding Voice passage at 〔0062a10〕 · the extension by likeness to all, and host and companion without end, from 〔0062a27〕 down to just before 〔0062b15〕. The eleven world-passages of the scriptural text, together with the concluding passage at the end, come to just twelve passages, which agrees with the number into which Li Tongxuan divides it.
The ten directions as Chengguan assigns them — the quarters of the ten worlds come from the commentary and are not stated by the scripture itself: the east, Secret Instruction 〔T35n1735 0593c23〕 · the south, Most Excellent 〔0593c29〕 · the west, Free of Defilement 〔0594a05〕 · the north, Abundant Overflow 〔0594a15〕 · the northeast, Gathering In 〔0594a23〕 · the southeast, Bountiful Benefit 〔0594a29〕 · the southwest, Few and Slight 〔0594b06〕 · the northwest, Joy 〔0594b10〕 · the nadir, Gate-Bolt 〔0594b14〕 · the zenith, Resounding Voice 〔0594b17〕.
II. Terminology
| Chinese | What is adduced | The essential sense |
|---|---|---|
| Noble truth | Chengguan: 「聖者正也，無漏正法得在心故。」 tr. “Noble means right, because the right dharma that is without outflows is obtained within the mind.” 〔T35n1735 0593a05〕 | What makes a truth noble lies in the discerning wisdom being without outflows and right, not in the object contemplated being of another kind |
| True in fact · discerned with care | Chengguan: 「諦有二義：一者諦實、二者審諦。」 tr. “Truth has two senses: first, being true in fact; second, being discerned with care.” 〔T35n1735 0593a06〕 | Being true in fact is with respect to the object, being discerned with care with respect to wisdom; the ordinary person has suffering and origination yet does not discern them truly, and so they cannot be called truths |
| The nature and marks of the four truths | Chengguan: 「逼迫名苦；即有漏色心增長名集；即業煩惱寂靜名滅，謂即涅槃；出離名道，謂止觀等。此約相說，通大小乘。」 tr. “Oppression is named suffering; the increase of form and mind that are with outflows is named origination; the stilling of deeds and afflictions is named cessation, that is, nirvāṇa; going forth is named the path, that is, calming and contemplation and the rest. This is stated with respect to marks, and runs through both the Great and the Lesser Vehicle.” 〔T35n1735 0593a15〕 | The marks of the four truths run through both Great and Lesser Vehicle; what is different in this chapter lies in the measurelessness of the names, not in any separate establishing of the marks |
| The origination of suffering · the cessation of suffering · the path to the cessation of suffering | Chengguan: 「生苦之集，故云苦集；盡苦之滅，名為苦滅；至苦滅之道，名苦滅道。」 tr. “It is the origination that gives birth to suffering, and so it is called the origination of suffering; it is the cessation that exhausts suffering, and so it is named the cessation of suffering; it is the path that reaches the cessation of suffering, and so it is named the path to the cessation of suffering.” 〔T35n1735 0593b21〕 | All three truths carry the word ‘suffering’ because all are established with an eye to suffering; one may not say simply ‘the path of suffering’ |
| Four hundred koṭis of ten thousands | The present chapter: 「此娑婆世界說四聖諦，有如是等四百億十千名」 tr. “in this Sahā world the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands” 〔T10n0279 0060a28, within the passage〕; Chengguan: 「准望前〈名號〉，一四洲有十千，今一四天下一諦亦有十千，四諦歷於百億，故有四百億箇十千。」 tr. “Taking the preceding chapter, The Names, as the standard: one set of four continents has ten thousand; now one truth in one four-continent world likewise has ten thousand, and the four truths pass through a hundred koṭis of them, and so there are four hundred koṭis of tens of thousands.” 〔T35n1735 0593c20〕 | One truth in one four-continent world has ten thousand names; the four truths pass through a hundred koṭis of four-continent worlds, and so four hundred koṭis of tens of thousands come about |
| A hundred koṭis of myriads of kinds of names | The present chapter: 「說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名」 tr. “the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names, and the expounding of the noble truth of origination, the noble truth of cessation, and the noble truth of the path likewise each has a hundred koṭis of myriads of kinds of names” 〔T10n0279 0062b06, within the passage〕 | The number used when the ten directions are concluded together; a different heading from the 「四百億十千名」 tr. “four hundred koṭis of ten thousands of names” concluded for each world in turn |
| The ten treasuries | The tenth name of the truth of the path in the Sahā world in the present chapter, 「十藏」 tr. “the ten treasuries” 〔T10n0279 0060a28〕; Chengguan: 「四苦滅道諦，云十藏者，謂信聞等，如〈十藏品〉說。」 tr. “Fourth, as to the noble truth of the path to the cessation of suffering, where it says ‘the ten treasuries,’ these are faith, learning, and the rest, as expounded in the chapter The Treasuries.” 〔T35n1735 0593c18〕 | The name of the truth of the path is taken directly from the ten treasuries of this scripture's own chapter The Ten Inexhaustible Treasuries, making the treasuries of practice the path |
| The place of the boil | The ninth name of the truth of suffering in the Sahā world in the present chapter 〔T10n0279 0060a15〕; Chengguan: 「癰瘡處者，此喻二苦：有癰瘡處，性自是苦，此如五陰苦若加手等觸，苦上加苦，是苦苦也。」 tr. “As for the place of the boil, this is a simile for two kinds of suffering: where there is a boil, it is by its own nature suffering, and this is like the suffering of the five aggregates; if a hand or the like touches it, suffering is added to suffering, and that is the suffering of suffering.” 〔T35n1735 0593c08〕 | The place of a boil being of itself painful, and yet more so when touched, is a simile for the twofold suffering of the aggregates and the suffering of suffering |
| What the fool does | The tenth name of the truth of suffering in the Sahā world in the present chapter 〔T10n0279 0060a15〕; Chengguan: 「愚夫行者，行苦也，愚人所行故。」 tr. “What the fool does is the suffering of formations, because it is what the foolish do.” 〔T35n1735 0593c10〕 | Another name for the suffering of formations; the fool is unaware of the suffering of formations, and so casts off suffering by means of suffering |
| The seal broken | The tenth name of the truth of cessation in the world Free of Defilement in the present chapter 〔T10n0279 0060c14〕; Chengguan: 「世之陰苦若蠟印印泥印壞文成，此陰纔滅彼陰續生。今云破印，永不生也。」 tr. “The suffering of the aggregates in the world is like a wax seal pressed into clay: the seal is destroyed and the impression is formed; scarcely has this set of aggregates ceased when the next is born in succession. Now when it says ‘the seal broken,’ it means that they are born no more, forever.” 〔T35n1735 0594a08〕 | The seal destroyed and the impression formed is a simile for the ceasing of these aggregates and the birth of those; break the seal and the succession is cut off forever |
| One undivided part | The seventh name of the truth of cessation in the world Secret Instruction in the present chapter 〔T10n0279 0060b10〕; Chengguan: 「惑由妄起，故分數塵沙；理不可分，故稱一分。」 tr. “Delusion arises out of falsity, and so its divisions and numbers are as the dust and the sands; the principle cannot be divided, and so it is called one undivided part.” 〔T35n1735 0593c26〕 | Delusion can be divided but the principle cannot, and so the truth of cessation gets the name ‘one undivided part’ |
| What is entrusted is kept whole | The eighth name of the truth of the path in the world Free of Defilement in the present chapter 〔T10n0279 0060c18〕; Chengguan: 「業寄於集，暫受還亡；業寄於道，永不可失。」 tr. “A deed entrusted to origination is received for a while and then lost again; a deed entrusted to the path can never be lost.” 〔T35n1735 0594a14〕 | What is entrusted to origination is gained for a moment and lost again; what is entrusted to the path is received and kept entire |
| The cause laid down | The eighth name of the truth of cessation in the world Bountiful Benefit in the present chapter 〔T10n0279 0061b08〕; Chengguan: 「無為無因，而體是果，菩提之道望此亦因，獨寂滅涅槃得稱果果，故曰捨因。」 tr. “The unconditioned has no cause, and yet in substance it is fruit; the path of awakening, measured against it, is still a cause, and only still-extinguished nirvāṇa can be called the fruit of the fruit — and so it is said, the cause laid down.” 〔T35n1735 0594b03〕 | The truth of cessation lays down cause and alone is called the fruit of the fruit |
| Conforming to the minds of sentient beings, they all bring them to be tamed | The concluding clause for each world in the present chapter 〔T10n0279 0060a24, within the passage〕; Fazang: 「謂為應機令調伏，故立此名。調者調和，伏者制伏，謂調和控御身口意業，制伏除滅諸惡行故。」 tr. “That is, this name is established in order to answer to capacities and bring beings to be tamed. To tame is to harmonize; to subdue is to hold down — that is, to harmonize and govern the actions of body, speech, and mind, and to hold down and destroy all evil conduct.” 〔T35n1733 0171b28〕 | The reason the names are measureless lies in conforming to minds and taming beings, not in any superiority or inferiority proper to the names themselves |
| The constructed and the unconstructed four truths | Zhiyan: 「凡四諦有二：有作、無作。此中文通，意唯無作真實不虛。」 tr. “In general the four truths are of two kinds: constructed and unconstructed. Here the text runs through both, but the intent is only the unconstructed, real and not false.” 〔T35n1732 0026b16〕; Chengguan: 「故斯一品，有作無作、有量無量皆在其中。」 tr. “Therefore in this one chapter the constructed and the unconstructed, the measured and the measureless, are all contained.” 〔T35n1735 0593b06〕 | Both masters hold that this chapter is not confined to the constructed; Zhiyan judges the intent to be only the unconstructed, Chengguan judges that both are gathered in |
III. Similes and Rhetoric
(1) The similes of the scriptural text — all lie within the names, and no separate simile passage is set up: among the four hundred and forty names of this chapter, those established by way of simile include, in the truth of suffering of the Sahā world, 「刺」 tr. “a thorn” and 「癰瘡處」 tr. “the place of the boil” 〔T10n0279 0060a17〕; in the truth of suffering of Few and Slight, 「恒河流」 tr. “the flow of the Gaṅgā” and 「炬火性」 tr. “the nature of a torch” 〔0061b21〕; in the truth of suffering of Gate-Bolt, 「如坏器」 tr. “like an unfired vessel” 〔0061c23〕; in the truth of suffering of Bountiful Benefit, 「如賊」 tr. “like a thief” and 「利刃」 tr. “a sharp blade” 〔0061b04〕; in the truth of the path of Secret Instruction, 「猛將」 tr. “a fierce general” 〔0060b14〕; in the truth of the path of Few and Slight, 「大光明」 tr. “great light” and 「演說海」 tr. “the sea of exposition” 〔0061c01〕; in the truth of the path of Bountiful Benefit, 「三昧藏」 tr. “the treasury of samādhi” and 「廣大路」 tr. “the vast road” 〔0061b14〕. In the whole chapter there is no clause of the form ‘it is like,’ no simile passage, and no verse 〔the absence recorded in accordance with fact〕 — the sense of the similes is lodged wholly in the names, and this is what is singular about the form of this chapter.
(2) The simile of the thorn not drawn out (Chengguan explaining the sixth name of the truth of suffering in the Sahā world) — 「刺者，從喻立名，如刺未拔。」 tr. “A thorn: the name is established from a simile, as of a thorn not yet drawn out.” 〔T35n1735 0593c06〕: the ground of the simile is a thorn driven into the body and not drawn out; the thing likened is suffering that is in the body and does not depart.
(3) The simile of the eyelash placed in the palm (Chengguan explaining ‘what the fool does’) —
「如以睫毛置掌不覺，若置眼內為苦不安。愚夫不覺行苦，如掌內之毛，而復以苦反欲捨苦，皆愚夫行也。」 tr. “It is as when an eyelash placed in the palm is not felt, but placed within the eye it is painful and unsettling. The fool does not feel the suffering of formations, as with the hair in the palm, and then by means of suffering seeks in turn to cast off suffering — all this is what the fool does.” 〔T35n1735 0593c11〕
The ground of the simile: one hair in the palm is not felt, in the eye it is unsettling. The thing likened: the suffering of formations is subtle, and the ordinary person does not feel it; noble wisdom alone feels it. The sense set forth: the suffering of formations is not un-painful; it is the power of feeling that does not reach it.
(4) The simile of the wax seal pressed into clay (Chengguan explaining ‘the seal broken’) — 「世之陰苦若蠟印印泥印壞文成，此陰纔滅彼陰續生。今云破印，永不生也。」 tr. “The suffering of the aggregates in the world is like a wax seal pressed into clay: the seal is destroyed and the impression is formed; scarcely has this set of aggregates ceased when the next is born in succession. Now when it says ‘the seal broken,’ it means that they are born no more, forever.” 〔T35n1735 0594a08〕: the seal is destroyed and the impression formed, a simile for the earlier aggregates ceasing and the later at once being born; break the seal and the impression is formed no more.
(5) The simile of the four mountains bearing down upon a man (Chengguan explaining ‘possessed of force’ in the truth of suffering of Most Excellent) — 「生老病死猶四山臨人，世雖賢豪力無與競。」 tr. “Birth, old age, sickness, and death are like four mountains bearing down upon a man; though one be worthy and mighty in the world, one has no strength to contend with them.” 〔T35n1735 0594a02〕: four mountains closing in from every side, a simile for the impossibility of contending with birth, old age, sickness, and death.
(6) The simile of the savage bird and beast (Chengguan explaining ‘able to seize and bite’ in the truth of origination of Abundant Overflow) — 「攫噬者，攫搏也，噬嚙也，集之損害猶惡禽獸也。」 tr. “To seize and bite: to seize is to snatch and strike, to bite is to gnaw; the harm done by origination is like a savage bird or beast.” 〔T35n1735 0594a20〕.
(7) The simile of the broad ground that grows a tree (Chengguan explaining ‘the broad ground’ in the truth of origination of Few and Slight) — 「集名廣地，生大苦樹故。」 tr. “Origination is named the broad ground, because the great tree of suffering grows from it.” 〔T35n1735 0594b07〕.
(8) The simile of light and darkness as adversaries (Chengguan explaining ‘hard to stand against’ in the truth of the path of Resounding Voice) — 「猶明能滅闇，故無闇而不滅。闇不滅明，何能相敵？」 tr. “It is as light can destroy darkness, and so there is no darkness that is not destroyed. Darkness does not destroy light — how could it stand against it?” 〔T35n1735 0594b28〕: light can destroy darkness while darkness cannot destroy light, and so the path is what delusion finds hard to stand against.
(9) The simile of the fruit in the palm 〔not found〕 — within the scriptural text of this chapter and within the four commentaries and treatises there is no simile measuring the sphere by a fruit held in the palm; the absence is recorded.
IV. Collation with Parallel Translations
The Chinese witnesses for this chapter: Śikṣānanda's T279 (the base text · the chapter The Four Noble Truths, the eighth) · Buddhabhadra's T278 (the Jin rendering, the sixty-fascicle Avataṃsaka · the chapter The Four Truths, the fourth, from 〔T09n0278 0420b05〕 down to just before 〔0422b17〕). This chapter has no separately circulating scripture and no treatise that cites and explains it 〔not found〕. What follows is recorded in full, passage by passage, without adjudication.
The Answering of the World-Names (in the order in which they occur in the text)
| No. | Śikṣānanda T279 | Buddhabhadra T278 |
|---|---|---|
| 1 | Sahā | Sahā |
| 2 | Secret Instruction | Secret Instruction |
| 3 | Most Excellent | Most Valiant |
| 4 | Free of Defilement | Free of Defilement |
| 5 | Abundant Overflow | The Realm of the Real |
| 6 | Gathering In | Heni |
| 7 | Bountiful Benefit | Bountiful Benefit |
| 8 | Few and Slight | Few and Slight |
| 9 | Joy | Contentment |
| 10 | Gate-Bolt | What Is Sought |
| 11 | Resounding Voice | The Voice of Liberation |
Of the names of the eleven worlds, five are the same in the two texts (Sahā, Secret Instruction, Free of Defilement, Bountiful Benefit, Few and Slight) and six differ. Under the second world Chengguan records of himself that the names in the eighty-fascicle and the sixty-fascicle texts, and those in the preceding chapter The Names of the Tathāgata, have become mixed with one another:
「二最勝世界者，即是南方。前名豐溢，豐溢是正翻，最勝乃義譯耳。」 tr. “Second, the world Most Excellent is the south. Earlier it was named Abundant Overflow; Abundant Overflow is the proper rendering, while Most Excellent is merely a rendering by sense.” 〔T35n1735 0593c29〕
「四北方豐溢世界者，豐溢自南方界名。前品此方名為豐樂，梵云微部地，豐樂得旨。譯者不審，二名相參耳。」 tr. “Fourth, as to the northern world Abundant Overflow — Abundant Overflow is properly the name of the southern world. In the preceding chapter this quarter was named Abundant Joy; in Sanskrit it is called Weibudi, and Abundant Joy catches the sense. The translators were not careful, and the two names have become mixed with each other.” 〔T35n1735 0594a15〕
Passage 1 The Announcement and the Truth of Suffering in the Sahā World
| Witness | Verbatim, rendered | Attestation |
|---|---|---|
| Śikṣānanda T279 | At that time Mañjuśrī Bodhisattva-mahāsattva addressed the bodhisattvas, saying: 「諸佛子！苦聖諦，此娑婆世界中，或名：罪，或名：逼迫，或名：變異，或名：攀緣，或名：聚，或名：刺，或名：依根，或名：虛誑，或名：癰瘡處，或名：愚夫行。……」 tr. “Sons of the Buddha! The noble truth of suffering, in this Sahā world, is sometimes called: offense; sometimes called: oppression; sometimes called: alteration; sometimes called: grasping after objects; sometimes called: aggregation; sometimes called: a thorn; sometimes called: the root relied upon; sometimes called: deceit; sometimes called: the place of the boil; sometimes called: what the fool does.……” 〔T10n0279 0060a14〕 | T10n0279 0060a14 |
| Buddhabhadra T278 | At that time Mañjuśrī addressed the multitude of bodhisattvas, saying: 「佛子！所說苦諦者，於此娑婆世界，或言害、或言逼迫、或言變異、或言境界、或言聚、或言刺、或言依根、或言不實、或言癰、或言童蒙行。……」 tr. “Sons of the Buddha! As for the truth of suffering that is spoken of, in this Sahā world it is sometimes said to be harm, sometimes said to be oppression, sometimes said to be alteration, sometimes said to be the objective realm, sometimes said to be aggregation, sometimes said to be a thorn, sometimes said to be the root relied upon, sometimes said to be the unreal, sometimes said to be a boil, sometimes said to be what the childish do.……” 〔T09n0278 0420b06〕 | T09n0278 0420b06 |
Where the variants lie: (a) As to the designation of the speaker, the eighty-fascicle text has 「文殊師利菩薩摩訶薩」 tr. “Mañjuśrī Bodhisattva-mahāsattva” 〔T10n0279 0060a14〕 and the sixty has 「文殊師利」 tr. “Mañjuśrī”; as to the vocative for those addressed, the eighty has 「諸佛子」 tr. “Sons of the Buddha” and the sixty has 「佛子」 tr. “Sons of the Buddha”. (b) As to the form of the listing, the eighty-fascicle text has 「或名：」 tr. “sometimes called:” while the sixty has 「或言」 tr. “sometimes said” and 「或名」 tr. “sometimes called”. (c) Among the ten names, five are the same (oppression, alteration, aggregation, a thorn, the root relied upon) and five differ (offense / harm, grasping after objects / the objective realm, deceit / the unreal, the place of the boil / a boil, what the fool does / what the childish do).
Passage 2 The Truth of Cessation in the Sahā World
| Witness | Verbatim, rendered | Attestation |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! The noble truth of the cessation of suffering, in this Sahā world, is sometimes called: without contention; sometimes called: free of dust; sometimes called: stillness; sometimes called: without mark; sometimes called: without sinking; sometimes called: without own-nature; sometimes called: without obstruction; sometimes called: cessation; sometimes called: real in its substance; sometimes called: abiding in its own nature. | T10n0279 0060a21 |
| Buddhabhadra T278 | As for the truth of the cessation of suffering that is spoken of, it is sometimes said to be without obstruction, sometimes said to be free of defilement and pure, sometimes said to be stillness, sometimes said to be without mark, sometimes said to be deathless, sometimes said to be having nothing whatever, sometimes said to be causes and conditions cut off, sometimes said to be cessation, sometimes said to be real, sometimes said to be abiding of itself. | T09n0278 0420b12 |
Where the variants lie: the first name in the eighty-fascicle text is 「無諍」 tr. “without contention” while the first in the sixty is 「無障礙」 tr. “without obstruction”; the eighty's 「無障礙」 tr. “without obstruction” stands seventh, while the sixty places it first. The eighty's 「無沒」 tr. “without sinking” answers to the sixty's 「不死」 tr. “deathless”; the eighty's 「無自性」 tr. “without own-nature” to the sixty's 「無所有」 tr. “having nothing whatever”; the eighty's 「體真實」 tr. “real in its substance” to the sixty's 「真實」 tr. “real”; the eighty's 「住自性」 tr. “abiding in its own nature” to the sixty's 「自然住」 tr. “abiding of itself”; and the sixty has 「因緣斷」 tr. “causes and conditions cut off” whereas the eighty at this position has, before the name 「滅」 tr. “cessation”, the name 「無障礙」 tr. “without obstruction” — so that the order of names in the two texts does not answer to itself.
Passage 3 The Truth of the Path in the Sahā World
| Witness | Verbatim, rendered | Attestation |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, in this Sahā world, is sometimes called: the One Vehicle; sometimes called: going toward stillness; sometimes called: leading and guiding; sometimes called: ultimate non-discrimination; sometimes called: equality; sometimes called: laying down the load; sometimes called: with nowhere to go; sometimes called: following the intent of the noble ones; sometimes called: the conduct of the seers; sometimes called: the ten treasuries. | T10n0279 0060a24 |
| Buddhabhadra T278 | As for the truth of the path to the cessation of suffering that is spoken of, it is sometimes said to be the One Vehicle, sometimes said to be going toward stillness, sometimes said to be guiding and leading, sometimes said to be the ultimate hope, sometimes said to be never apart, sometimes said to be able to lay down the load, sometimes said to be reaching the non-destination, sometimes said to be following the practice of the noble ones, sometimes said to be the conduct of the seers, sometimes said to be the ten treasuries. | T09n0278 0420b15 |
Where the variants lie: in both texts the first name is 「一乘」 tr. “the One Vehicle” and the last two are 「仙人行」 tr. “the conduct of the seers” and 「十藏」 tr. “the ten treasuries”. In the middle, the eighty's 「究竟無分別」 tr. “ultimate non-discrimination” answers to the sixty's 「究竟希望」 tr. “the ultimate hope”, and the eighty's 「平等」 tr. “equality” to the sixty's 「常不離」 tr. “never apart” — and it is at these two places that the sense of the names stands furthest apart.
Passage 4 The Concluding Clause of Number for Each World
| Witness | Verbatim, rendered | Attestation |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! In this Sahā world the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed. | T10n0279 0060a28, within the passage |
| Buddhabhadra T278 | 「諸佛子！此娑婆世界中，如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。……」 tr. “Sons of the Buddha! In this Sahā world the names of the four truths such as these come to forty koṭis of hundreds of thousands of nayutas; in accordance with how sentient beings are to be tamed, it is expounded thus.……” 〔T09n0278 0420b19〕 | T09n0278 0420b19 |
Where the variants lie: as to the number concluded, the eighty-fascicle text has 「四百億十千名」 tr. “four hundred koṭis of ten thousands of names” and the sixty has 「四十億百千那由他」 tr. “forty koṭis of hundreds of thousands of nayutas”. This clause occurs eleven times in the eighty (once for each world) and twelve times in the sixty (the concluding passage at the end using it again).
Passage 5 The Conclusion Extended to the Ten Directions
| Witness | Verbatim, rendered | Attestation |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! Just as, within this Sahā world, the four noble truths are expounded and have four hundred koṭis of ten thousands of names, so likewise: in the east, in worlds a hundred thousand koṭis in number, numberless and measureless, boundless and beyond compare, uncountable, unnameable, unthinkable, immeasurable, unspeakable, throughout the Dharma realm and the realm of space, in all the worlds there are — within each and every one of those worlds the four noble truths are expounded, and these too each have four hundred koṭis of ten thousands of names; conforming to the minds of sentient beings, they all bring them to be tamed. As with the east, so also with the south, the west, and the north, the four intermediate quarters, the zenith, and the nadir. | T10n0279 0062a27 |
| Buddhabhadra T278 | 「諸佛子！如此娑婆世界及十方佛剎說四諦名，如是東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，說四諦名，各有四十億百千那由他，隨諸眾生所應調伏，作如是說。南、西、北方，四維，上、下，亦復如是。」 tr. “Sons of the Buddha! As in this Sahā world and in the buddha-lands of the ten directions the names of the four truths are expounded, so in the east, in worlds a hundred thousand koṭis in number, immeasurable, uncountable, inconceivable, unnameable, beyond compare, boundless, without bound or division, unspeakable — in all worlds such as space and the Dharma realm — the names of the four truths are expounded, and each has forty koṭis of hundreds of thousands of nayutas; in accordance with how sentient beings are to be tamed, it is expounded thus. And with the south, the west, and the north, the four intermediate quarters, the zenith and the nadir, it is likewise.” 〔T09n0278 0422b10〕 | T09n0278 0422b10 |
Where the variants lie: both texts conclude here with the ten directions; but the eighty has, after this clause, a further passage that the sixty wholly lacks —
「諸佛子！如娑婆世界，有如上所說；十方世界，彼一切世界亦各有如是。十方世界，一一世界中，說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名；皆隨眾生心之所樂，令其調伏。」 tr. “Sons of the Buddha! As the Sahā world has all that has been said above, so in the worlds of the ten directions, all those worlds likewise each have the same. In the worlds of the ten directions, within each and every world, the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names, and the expounding of the noble truth of origination, the noble truth of cessation, and the noble truth of the path likewise each has a hundred koṭis of myriads of kinds of names; all in accordance with what the minds of sentient beings delight in, bringing them to be tamed.” 〔T10n0279 0062b04, within the passage〕
It is precisely this passage that Chengguan takes as the fourth section, host and companion without end: 「第四「如娑婆」下顯主伴無盡。文中，初舉此例彼，謂娑婆為主，有密訓等盡空世界皆為伴。後「彼一切」下以彼類此，則知密訓等盡空世界為主，攝伴亦爾，則無盡無盡耳。」 tr. “Fourth, from ‘as the Sahā world’ onward, host and companion without end are set forth. Within the text, first this is raised as the instance for that: that is, the Sahā is host, and Secret Instruction and the rest, the worlds throughout all space, are all companions. Afterward, from ‘all those’ onward, that is taken as the likeness of this: then it is known that Secret Instruction and the rest, the worlds throughout all space, are hosts, and their gathering in of companions is likewise — and so it is inexhaustibly inexhaustible.” 〔T35n1735 0594c02〕; the sixty-fascicle text has not this further layer, and so of the four sections only three are complete there.
Passage 6 The Opening Out and Drawing Together of the Number of Names
| Position | Śikṣānanda T279 | Buddhabhadra T278 |
|---|---|---|
| The truth of suffering in the third world | Ten names in the world Most Excellent 〔T10n0279 0060b19〕 | Eleven names in the world Most Valiant 〔T09n0278 0420c08〕 |
| The truth of suffering in the fourth world | Ten names in the world Free of Defilement 〔T10n0279 0060c07〕 | Eleven names in the world Free of Defilement 〔T09n0278 0420c23〕 |
| The truth of suffering in the ninth world | Ten names in the world Joy 〔T10n0279 0061c06〕 | Nine names in the world Contentment 〔T09n0278 0421c23〕 |
In the forty-four passages of names of the truths in the eighty-fascicle text, each passage lists ten names, with no increase or decrease anywhere; in the sixty-fascicle text these three passages have increases and decreases, while the remaining forty-one passages likewise each have ten. Under the ninth world Chengguan records what is wanting: 「八西北歡喜界中，苦諦闕一者，晉譯少出生，唐譯少失利。」 tr. “Eighth, in the northwestern world Joy, where the truth of suffering wants one name: the Jin rendering lacks ‘coming to birth,’ and the Tang rendering lacks ‘loss of benefit.’” 〔T35n1735 0594b10〕
Recorded in full, without adjudication: the divergences under the six headings above are either divergences of rendering (offense / harm, the place of the boil / a boil), or divergences in the order of names (the single name ‘without obstruction’ standing first or last), or divergences of number (four hundred koṭis of ten thousands / forty koṭis of hundreds of thousands of nayutas), or divergences of opening out and drawing together (the increase and decrease of names in three passages, and the presence or absence of the final passage on host and companion). Both texts are recorded, and no judgment is made as to which is superior.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Since the names differ, the sense they express differs; hence these are the measureless four truths — on the ground of the measurelessness of the names in this chapter, Chengguan judges this to be the sense of the measureless four truths:
〔T35n1735 0593a24〕「又二乘雖知苦相，不知無量相。故《大經》云「苦有無量相，非諸聲聞緣覺所知。」〔T35n1735 0593a25〕《瑜伽》說苦有一百一十。然此經中雖彰名異，即表義殊，以名必召實，故是無量四諦義也。約一界一諦即有十千，娑婆四諦有四百億十千名義，而文義包博言含性相。」 tr. “Further, though those of the two vehicles know the marks of suffering, they do not know its measureless marks. Therefore the Great Scripture says, ‘suffering has measureless marks, which are not what śrāvakas and pratyekabuddhas know.’ The Yogācārabhūmi says that suffering has one hundred and ten kinds. Now in this scripture, although it is the difference of names that is displayed, that is to express a difference of sense, since a name must call up a reality — and therefore this is the sense of the measureless four truths. With respect to one world and one truth there are already ten thousand; the four truths of the Sahā have four hundred koṭis of ten thousands of names and senses, and the text and the sense are broad and embracing, the words containing both nature and marks.”
(2) The unconstructed four truths — in all four truths there is nothing to be cast off, cut off, realized, or cultivated:
「又究此四，非唯但空便為真實。今了陰入皆如，無苦可捨；無明塵勞即是菩提，無集可斷；生死即涅槃，無滅可證；邊邪皆中正，無道可修。無苦無集即無世間，無滅無道即無出世間，不取不捨同一實諦。故斯一品，有作無作、有量無量皆在其中。」 tr. “Further, to search these four to the bottom: it is not that mere emptiness alone is what is real. Now, understanding that the aggregates and the sense-fields are all suchness, there is no suffering to be cast off; ignorance and the dust of toil being themselves awakening, there is no origination to be cut off; birth-and-death being itself nirvāṇa, there is no cessation to be realized; the extremes and the deviant being all central and right, there is no path to be cultivated. With no suffering and no origination there is no mundane; with no cessation and no path there is no supramundane; neither grasped nor cast off, they are one and the same true truth. Therefore in this one chapter the constructed and the unconstructed, the measured and the measureless, are all contained.” 〔T35n1735 0593b01〕
Its scriptural warrant comes from the Nirvāṇa: 「解苦無苦名苦聖諦」 tr. “to understand that suffering is without suffering is called the noble truth of suffering” 〔T35n1735 0593a19〕; and Chengguan explains this, saying 「謂達四緣生故空，則超筌悟旨成大。」 tr. “that is, penetrating that the four arise from conditions and are therefore empty, one goes beyond the fish-trap and awakens to the purport, and becomes great.” 〔0593a20〕
(3) The threefold division of the ordinary person, the two vehicles, and the bodhisattva — Chengguan cites the Nirvāṇa to set up the threefold division and then explains it himself:
〔T35n1735 0593a21〕「又《涅槃》云「凡夫有苦而無諦。二乘有苦有苦諦，而無真實。菩薩無苦有諦，而有真實。」〔T35n1735 0593a21〕謂若苦即諦，三塗之苦豈即諦也。二乘雖審知之，而不達法空，不見真實。」 tr. “Further, the Nirvāṇa says, ‘the ordinary person has suffering but no truth; those of the two vehicles have suffering and have the truth of suffering, but have not the real; the bodhisattva has no suffering and has the truth, and has the real.’ That is to say: if suffering were itself the truth, would the suffering of the three evil destinies be itself the truth? Those of the two vehicles do discern it with care, yet they do not penetrate the emptiness of dharmas, and do not see the real.”
(4) Breaking attachment and drawing in capacities — expounding the confined dharma of the Lesser Vehicle so as to draw beings into the sea of the truths of the One Vehicle:
「又為破計引機故，謂演彼聲聞四諦局法令亡所執，引入一乘無邊諦海，故約此辨。」 tr. “Further, it is for the sake of breaking attachment and drawing in capacities: that is, expounding that confined dharma, the four truths of the śrāvakas, so as to make them lose what they grasp at, and drawing them into the boundless sea of the truths of the One Vehicle — and therefore it is settled by way of these.” 〔T35n1735 0593b18〕
Fazang, on the sixty-fascicle text, states the same sense and shows more plainly the reason for it: 「謂此小乘局處之法，尚有如此遍空世界差別不同，則知一乘通方之法差別無邊理不疑故也。又為破計引機。何者？謂演彼小乘局法令遍故，使失本執，便顯一乘無邊法界，令其趣入故。」 tr. “That is: if this dharma of the Lesser Vehicle, confined to one place, still has differences such as these throughout the worlds of all space, then one knows without doubting the principle that the dharma of the One Vehicle, which runs through every quarter, differs boundlessly. Further, it is for breaking attachment and drawing in capacities. How so? That is, by expounding that confined dharma of the Lesser Vehicle so that it becomes universal, it makes them lose their original grasping, and thereupon sets forth the boundless Dharma realm of the One Vehicle, and brings them to enter it.” 〔T35n1733 0171c04〕
(5) The distinction between the four noble truths of the One Vehicle and the four truths of the three vehicles — Li Tongxuan sets up this one judgment:
「是故曰三乘四諦，厭苦集、忻滅道，名四諦法輪。此一乘經言四聖諦者，是其實義。何以故？達苦性真，無厭故，無有他方別佛剎、別淨土故，無有染淨涅槃生死忻厭故。」 tr. “Therefore it is said: the four truths of the three vehicles — being weary of suffering and origination and delighting in cessation and the path — are named the Dharma wheel of the four truths. When this scripture of the One Vehicle speaks of the four noble truths, that is the real sense of them. Why? Because, penetrating that the nature of suffering is real, there is no weariness; because there is no separate buddha-land or separate pure land in another quarter; because there is no delighting in or weariness of defilement and purity, nirvāṇa and birth-and-death.” 〔T36n1739 0817c19〕
「修道者住如法、修如法，不厭不著、不忻不取，一如法界無去來性、無住處性，身塵毛孔、心之及境皆稱法性。如是信解，如是修道。」 tr. “One who cultivates the path abides in the dharma of suchness and cultivates the dharma of suchness, neither wearied nor attached, neither delighting nor grasping; the one suchness that is the Dharma realm has no nature of coming or going and no nature of a place to abide; the motes of the body and the pores of the skin, the mind together with its objects, all answer to the nature of dharmas. Thus is one to have faith and understanding; thus is one to cultivate the path.” 〔T36n1739 0817c23〕
(6) Why Mañjuśrī is the speaker — Fazang: 「何故文殊說者？明妙慧善達實諦義故。」 tr. “Why is Mañjuśrī the speaker? To make clear that wondrous wisdom well penetrates the sense of the real truths.” 〔T35n1733 0171c01〕; Zhiyan: 「所以文殊說者妙慧善達虛實故。」 tr. “The reason Mañjuśrī is the speaker is that wondrous wisdom well penetrates both the empty and the real.” 〔T35n1732 0026b22〕
(7) Host and companion without end, yet not going beyond worlds of the same kind — at the conclusion Chengguan sets a limit for himself:
「此猶約娑婆同類世界而說，以結數中同百億故。餘樹形等異類世界，彼一一類皆遍空法界，是則重重無盡無盡，非此所說也。」 tr. “This is still stated with respect to worlds of the same kind as the Sahā, because within the concluding number they are alike a hundred koṭis. As for the remaining worlds of other kinds, tree-shaped and the rest, each and every one of those kinds pervades the Dharma realm throughout space; that then is layer upon layer, inexhaustibly inexhaustible, and is not what is spoken of here.” 〔T35n1735 0594c06〕
VI. Divergent Interpretations of the Commentators (the ancient worthies, with their tenets marked)
Chengguan, Huayan jing shu T35n1735 (clause by clause on the eighty-fascicle text · principal)
The scheme of five gates — this chapter has a gate of its own, 「四解妨難」 tr. “fourth, the resolving of objections”, which sets the two questions 「何以唯陳四諦」 tr. “why are only the four truths set out” and 「何以四諦皆帶苦言」 tr. “why do the four truths all carry the word ‘suffering’” 〔T35n1735 0593b20〕 (see the first heading).
Explanation of each world and each name — Chengguan has notes on all eleven worlds, as for instance on the truth of suffering in the Sahā world: 「一苦云罪者，摧也，謂摧壞色心故。二逼迫者，不可意境逼迫身心也。此二總顯。三變異者，壞苦也。攀緣者，追求苦也。聚者，五盛陰苦也。」 tr. “First, where suffering is called offense: it is a crushing, that is, because it crushes and ruins form and mind. Second, oppression is the oppressing of body and mind by unwished-for objects. These two set it forth in general. Third, alteration is the suffering of change. Grasping after objects is the suffering of pursuit. Aggregation is the suffering of the five heaped-up aggregates.” 〔T35n1735 0593c02〕; on the truth of origination in the Sahā world: 「二集中，初二通顯。謂有業惑者，繫縛三界滅壞善根。次二別顯煩惱，餘多通業惑。」 tr. “Second, within origination: the first two set it forth in common — that is, one who has deeds and delusions is bound in the three realms and has his roots of goodness ruined. The next two set forth the afflictions in particular; the rest for the most part run through both deeds and delusions.” 〔0593c13〕; on the truth of cessation in the Sahā world: 「三苦滅中，無諍者，煩惱為諍故。體真實者，非唯惑滅而已，實乃法身常住為滅諦之義，故次云住自性也，謂本來滅故。」 tr. “Third, within the cessation of suffering: without contention, because the afflictions are contention. Real in its substance: it is not merely that delusion has ceased; truly it is the constant abiding of the dharma-body that is the sense of the truth of cessation, and therefore next it says abiding in its own nature, that is, because it is originally ceased.” 〔0593c15〕.
Citing treatises as warrant — explaining 「諸有邊」 tr. “the bound of the existences” in the truth of the path of Free of Defilement he cites the Zhong lun: 「真法及說者、聽者難得故，是故則生死非有邊無邊。」 tr. “Because the true dharma, and the one who expounds it, and the one who hears it are hard to come by, therefore birth-and-death is neither bounded nor unbounded.” 〔T35n1735 0594a11〕; and explaining the truth of origination of Gathering In he cites the Zhong lun: 「虛誑妄取者，是中何所取？佛說如是法，欲以示空義。」 tr. “As for what is deceitful and falsely grasped — what is there in it to be grasped? The Buddha expounds a dharma such as this, wishing thereby to display the sense of emptiness.” 〔T35n1735 0594a27〕.
Announcements tied to the text below — 「準下第五地中，復以十重觀察，至下當明。」 tr. “Following the fifth ground below, they are again contemplated under ten layers; this will be made clear below.” 〔T35n1735 0593b07〕; and explaining 「觀方」 tr. “contemplating the quarters” in the truth of the path of Secret Instruction he says 「更有四方，如〈十定品〉。」 tr. “There are four further quarters, as in the chapter The Ten Concentrations.” 〔T35n1735 0593c28〕.
Fazang, Tanxuan ji T35n1733 (the commentary on the chapter The Four Truths of the sixty-fascicle text)
What the chapter makes clear lies in the names, not in the sense — 「此品非是解四諦義，但明四諦名字不同，故名四諦品。」 tr. “This chapter is not an explanation of the sense of the four truths; it only makes clear that the names of the four truths differ, and so it is called the chapter The Four Truths.” 〔T35n1733 0171b15〕
The sense of the four truths is opened into five gates, but not treated in this chapter — 「四諦義，略作五門：一釋名、二辨相、三體性、四業用、五種類別時作。」 tr. “The sense of the four truths, put briefly, has five gates: first the explanation of the name, second the settling of the marks, third the substance and nature, fourth the action and function, fifth the kinds — to be treated at another time.” 〔T35n1733 0171b23〕
Judged as taking the shared teaching of the One Vehicle as its rule — 「又此約一乘共教為則故、通收下位故。」 tr. “Further, this takes the shared teaching of the One Vehicle as its rule, and gathers in the lower stations throughout.” 〔T35n1733 0171c08〕
Zhiyan, Souxuan ji T35n1732 (the commentary on the chapter The Four Truths of the sixty-fascicle text)
The judgment of the constructed and the unconstructed — 「凡四諦有二：有作、無作。此中文通，意唯無作真實不虛。」 tr. “In general the four truths are of two kinds: constructed and unconstructed. Here the text runs through both, but the intent is only the unconstructed, real and not false.” 〔T35n1732 0026b16〕
Why the rule is set by the four truths and not by one truth —
「問：何故不依一諦而依四諦設則者？為通與下三乘人作見聞境，成後起信入道緣故。又亦可此通有作無作，為是一乘共教故，一乘有作即空、一乘無作不空，此可思之也。」 tr. “Question: why is the rule set not by one truth but by the four truths? It is in order to serve throughout as an object of seeing and hearing for those of the three vehicles below, and to complete the condition by which they afterward give rise to faith and enter the path. And it may also be that this runs through both the constructed and the unconstructed, because it is the shared teaching of the One Vehicle: the constructed of the One Vehicle is emptiness, the unconstructed of the One Vehicle is not empty — this may be pondered.” 〔T35n1732 0026b17〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track, by way of symbolic meaning)
Why four alone — 「問曰：何故不說多，但云四？答曰：此四種諦義，總攝多故。為明一切世間不離苦集，一切出世間不離滅道。滅盡諸苦名為滅諦，滅盡涅槃名為道諦。」 tr. “Question: why not expound many, but say only four? Answer: because the sense of these four kinds of truth gathers in the many. It is to make clear that all that is mundane does not depart from suffering and origination, and all that is supramundane does not depart from cessation and the path. The extinguishing of all sufferings is named the truth of cessation; the extinguishing that is nirvāṇa is named the truth of the path.” 〔T36n1739 0817c09〕
The doctrine of the nine vehicles — 「如《瓔珞經》立九乘法門者，意明三乘參用四諦十二緣，各自得道差別。其九乘者，一聲聞聲聞乘、二聲聞菩薩乘、三聲聞緣覺乘，如是三乘同觀四諦十二緣法，各自得道不同。如是三乘中各有三，通為九。」 tr. “As the Yingluo scripture sets up a Dharma-gate of nine vehicles, the intent is to make clear that the three vehicles make joint use of the four truths and the twelve links, and that each attains the path differently. As for the nine vehicles: first the śrāvaka-śrāvaka vehicle, second the śrāvaka-bodhisattva vehicle, third the śrāvaka-pratyekabuddha vehicle — these three vehicles alike contemplate the dharmas of the four truths and the twelve links, and each attains the path differently. Within each of the three vehicles there are three in this way, making nine in all.” 〔T36n1739 0818a10〕
The four truths gather in all Dharma-gates — 「從此四諦上分作種種法門，五蘊、十二緣總在其內，八萬四千塵勞解脫總在其內。」 tr. “Out of these four truths are divided Dharma-gates of every kind: the five aggregates and the twelve links are all within them, and the eighty-four thousand toils and liberations are all within them.” 〔T36n1739 0818a26〕
The wisdom of universal light as the substance of the hall — 「如是已上十信門，以根本普光明智為殿體。如是進修，究竟不離此智也。」 tr. “The gate of the ten faiths as set out above takes the fundamental wisdom of universal light as the substance of the hall. Advancing and cultivating in this way, one never in the end departs from this wisdom.” 〔T36n1739 0818b02〕
Recorded without adjudication: Chengguan explains the text section by section under five gates, judges this chapter to be the measureless four truths gathering in the unconstructed as well, and concludes it with host and companion without end; Fazang judges that this chapter only makes clear the difference of names and is not an explanation of the sense of the four truths, that sense being opened separately into five gates and treated at another time; Zhiyan judges the text here to run through both while the intent is only the unconstructed, and sets the question why the rule is set by four truths and not by one; Li Tongxuan distinguishes the four noble truths of the One Vehicle from the four truths of the three vehicles, and further makes the four truths gather in the five aggregates, the twelve links, and the eighty-four thousand toils and liberations. All four are settled doctrines of the ancient worthies and run side by side; they are recorded, and no judgment is made as to high or low. The citation of the threefold division from the Nirvāṇa and the two verses from the Zhong lun are Chengguan's own citations and his own judgments; the original wording is recorded and no further assessment is added.
VII. Cross-Reading and Lineage
- The tie to the chapters before and after: this chapter follows upon The Names of the Tathāgata, the seventh, and is followed by Awakening by Light, the ninth. Chengguan ties it to the sequence of bodily and vocal action with 「上名隨物立，今法逐機差」 tr. “above, the names were established in accordance with beings; here, the dharmas differ according to capacities” 〔T35n1735 0593a04〕; Li Tongxuan ties it thus: 「已上〈佛名號品〉、〈四聖諦品〉是自己信進修行中所信之法，已下〈光明覺品〉現佛境及所行行遍周」 tr. “the chapters above, The Names of the Buddha and The Four Noble Truths, are the dharma believed in within one's own faith, advance, and practice; the chapter below, Awakening by Light, manifests the Buddha's sphere and the universal extent of the practice practiced” 〔T36n1739 0818a28〕.
- The instance of the number, taken from The Names of the Tathāgata: Chengguan explains the number four hundred koṭis of ten thousands directly by the number of the preceding chapter — 「准望前〈名號〉，一四洲有十千」 tr. “taking the preceding chapter, The Names, as the standard: one set of four continents has ten thousand” 〔T35n1735 0593c20〕; and again, 「然此望前品，略於單說四洲。」 tr. “compared with the preceding chapter, however, this one omits the separate treatment of the four continents.” 〔0593b27〕
- The tie to The Ten Grounds: Chengguan announces beforehand the tenfold contemplation of the fifth ground 〔T35n1735 0593b07〕; Li Tongxuan ties it likewise: 「如此經〈十地品〉，五地菩薩作十種諦觀，以四聖諦為體。六地菩薩作十種十二緣生觀。此是如來隨位進修之法。」 tr. “As in the chapter The Ten Grounds of this scripture, the bodhisattva of the fifth ground makes ten kinds of contemplation of the truths, taking the four noble truths as their substance; the bodhisattva of the sixth ground makes ten kinds of contemplation of the twelve links of arising through conditions. This is the Tathāgata's dharma of advancing and cultivating according to station.” 〔T36n1739 0818a02〕. The text of the fifth ground in the chapter The Ten Grounds of this scripture itself cites the headings of the four truths: 「菩薩摩訶薩如實知此是苦聖諦、此是苦集」 tr. “the bodhisattva-mahāsattva knows as it really is: this is the noble truth of suffering, this is the origination of suffering” 〔T10n0279 0191b27〕 — the speaker of that passage is the bodhisattva Vajragarbha, not the Mañjuśrī of the present chapter, and this is noted so that the attributions may not be confounded.
- The tie to The Ten Inexhaustible Treasuries: the tenth name of the truth of the path in the Sahā world in this chapter is 「十藏」 tr. “the ten treasuries”, which Chengguan points to as 「如〈十藏品〉說」 tr. “as expounded in the chapter The Treasuries” 〔T35n1735 0593c19〕; the passage on the treasury of learning in that chapter lists the numbered dharmas thus: 「謂：四聖諦、四沙門果」 tr. “namely: the four noble truths, the four fruits of the śramaṇa” 〔T10n0279 0112b12〕 — that is, it puts the four noble truths first among the dharmas to be learned.
- The tie to The Ten Concentrations: explaining 「觀方」 tr. “contemplating the quarters” in the truth of the path of Secret Instruction, Chengguan says 「更有四方，如〈十定品〉。」 tr. “There are four further quarters, as in the chapter The Ten Concentrations.” 〔T35n1735 0593c28〕
- The tie to Entry into the Dharma Realm: that chapter has the clause 「雖觀四聖諦而不住小乘聖果」 tr. “though he contemplates the four noble truths, he does not abide in the noble fruits of the Lesser Vehicle” 〔T10n0279 0424a04〕 — of one and the same purport with this chapter's sense of breaking attachment and drawing in capacities, an echo within the scripture itself.
- 〔not found〕: in the five books, the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huanyuan guan T45n1876 · the Zhigui T45n1871, the two terms 「四聖諦」 tr. “the four noble truths” and 「苦聖諦」 tr. “the noble truth of suffering” are alike not found, and the absence is recorded. This chapter likewise has no separately circulating treatise citing and explaining it, and the absence is recorded.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the chapter The Four Noble Truths, the eighth, from 〔T10n0279 0060a13〕 (within fascicle 12) down to just before the chapter title of the following chapter, Awakening by Light, the ninth 〔0062b15〕. The announcement 0060a14 · Sahā, suffering 0060a15, origination 0060a18, cessation 0060a21, path 0060a24 · Secret Instruction, suffering 0060b02, origination 0060b06, cessation 0060b10, path 0060b13 · Most Excellent, suffering 0060b19, origination 0060b23, cessation 0060b26, path 0060c01 · Free of Defilement, suffering 0060c07, origination 0060c11, cessation 0060c14, path 0060c18 · Abundant Overflow, suffering 0060c24, origination 0060c28, cessation 0061a02, path 0061a06 · Gathering In, suffering 0061a13, origination 0061a17, cessation 0061a20, path 0061a24 · Bountiful Benefit, suffering 0061b01, origination 0061b04, cessation 0061b08, path 0061b11 · Few and Slight, suffering 0061b18, origination 0061b22, cessation 0061b25, path 0061b29 · Joy, suffering 0061c06, origination 0061c09, cessation 0061c13, path 0061c16 · Gate-Bolt, suffering 0061c22, origination 0061c26, cessation 0061c29, path 0062a04 · Resounding Voice, suffering 0062a10, origination 0062a13, cessation 0062a17, path 0062a20 · the conclusion extended 0062a27–0062b15, ending just before.
- Buddhabhadra T278 (the Jin rendering, the principal collating witness): the chapter The Four Truths, the fourth, from 0420b05 down to just before 0422b17 (fascicle 4 ends at 0421b23, fascicle 5 begins at 0421c02, and the chapter title 「四諦品第四之二」 tr. “The Chapter on the Four Truths, the Fourth, Part Two” stands at 0421c05). Sahā 0420b06 · Secret Instruction 0420b21 · Most Valiant 0420c07 · Free of Defilement 0420c23 · The Realm of the Real 0421a08 · Heni 0421a23 · Bountiful Benefit 0421b09 · Few and Slight 0421c08 · Contentment 0421c23 · What Is Sought 0422a09 · The Voice of Liberation 0422a24 · the conclusion extended 0422b10.
- Chengguan, Huayan jing shu T35n1735: the commentary on the chapter The Four Noble Truths from 0592c29 (the reason for its coming 0593a01 · the explanation of the name 0593a04 · the citation of the Yogācārabhūmi 0593a12 · nature and marks 0593a15 · the citation of the Zhidu lun 0593a18 · the two citations of the Nirvāṇa 0593a19 / 0593a21 · the citation of the Great Scripture 0593a25 · the measureless four truths 0593a27 · the unconstructed four truths 0593b01 · the tenet and aim 0593b08 · the resolving of objections 0593b11 · carrying the word suffering 0593b20 · the fourfold division of the explanation of the text proper 0593b24 · the explanation of Sahā suffering 0593c02 · of origination 0593c13 · of cessation 0593c15 · of the path, the ten treasuries 0593c18 · the explanation of the concluding number 0593c19 · the names of the truths in the ten directions 0593c22 · Secret Instruction 0593c23 · Most Excellent 0593c29 · Free of Defilement 0594a05 · the citation of the Zhong lun 0594a11 · Abundant Overflow 0594a15 · Gathering In 0594a23 · the citation of the Zhong lun 0594a27 · Encircling Benefit 0594a29 · Few and Slight 0594b06 · Joy 0594b10 · Gate-Bolt 0594b14 · Resounding Voice 0594b17 · the extension by likeness to all 0594b29 · host and companion without end 0594c02 · the limit of worlds of the same kind 0594c06) down to just before 0594c10.
- Chengguan, Yanyi chao T36n1736: no passage explaining this chapter clause by clause is found 〔not found〕; the subcommentary is extremely brief on this chapter and is not recorded.
- Fazang, Tanxuan ji T35n1733: the chapter The Four Truths from 0171b13 (the explanation of the name 0171b14 · the five senses of the reason for its coming 0171b17 · the tenet and aim 0171b22 · the five gates of the sense of the four truths 0171b23 · the threefold division of the explanation of the text 0171b25 · the explanation of taming 0171b28 · why Mañjuśrī is the speaker 0171c01 · breaking attachment and drawing in capacities 0171c03 · the shared teaching of the One Vehicle 0171c08 · carrying the word suffering 0171c09) down to just before 0171c14.
- Zhiyan, Souxuan ji T35n1732: the chapter The Four Truths from 0026b09 (settling the name 0026b10 · the reason for its coming 0026b11 · settling the tenet 0026b13 · dividing the text and explaining it 0026b14 · the constructed and the unconstructed 0026b16 · the question why not one truth 0026b17 · why Mañjuśrī is the speaker 0026b22) down to just before 0026b24.
- Li Tongxuan, Lun T36n1739: the chapter The Four Noble Truths from 0817c05 (the three gates 0817c06 · the explanation of the title 0817c08 · the judgment distinguishing the three vehicles and the One Vehicle 0817c19 · one who cultivates the path abides in the dharma of suchness 0817c23 · the instance of the Lotus 0817c29 · the fifth and sixth grounds of The Ten Grounds 0818a02 · the nine vehicles of the Yingluo 0818a10 · the reason for its coming 0818a19 · the twelve passages 0818a22 · the four truths gathering all in 0818a26 · the sequence of faith and dharma 0818a28 · the wisdom of universal light as the substance of the hall 0818b02) down to just before 0818b04.
- Variant readings: within the range of T279 covered by this unit, 〔0060a13〕–〔0062b14〕, the Taishō base text carries 8 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0060b05〕躁【大】｜燥【宮】 · 〔0060b12〕處【大】｜趣【明】【宮】 · 〔0060b21〕怨【大】＊｜冤【明】＊（＊同校並繫〔0060b24〕之怨字） · 〔0060c17〕印【大】｜卵【明】 · 〔0060c20〕毀【大】｜毀訾【明】【宮】 · 〔0061c01〕揀【大】｜簡【宋】【元】【明】【宮】 · 〔0061c29〕諸佛子【大】｜無此字【聖】 · 〔0062a12〕駛【大】｜駃【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 3 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0060a13〕【CB】｜大方廣佛華嚴經【大】／無此字【明】 · 〔0061a18〕辦【CB】｜辨【大】 · 〔0061c07〕生，或名：失利【CB】｜生【大】／生或名失利【明】【宮】.
- The commentary set against the base text: Chengguan, explaining the truth of suffering of Free of Defilement, writes 「苦名有無數者，三際無涯故」 tr. “where suffering is named ‘having no number,’ it is because the three times have no shore” 〔T35n1735 0594a06〕, while the base text has this name as 「無有數」 tr. “without number” 〔T10n0279 0060c07〕. Chengguan, speaking of the world Joy, says 「唐譯少失利」 tr. “the Tang rendering lacks ‘loss of benefit’” 〔T35n1735 0594b11〕, while the base text at this passage in fact lists ten names, both 「出生」 tr. “coming to birth” and 「失利」 tr. “loss of benefit” being present 〔T10n0279 0061c07〕; the truth of suffering of the world Contentment in the Jin rendering does in fact list nine names 〔T09n0278 0421c23〕. Both are recorded, without adjudication.