欲顯麁大境故說苦諦。得苦相已，此法何因生？故說集。此法盡何處？次說滅。此法因何得？故次說道。復次無始橫網是名苦，橫根名集，永離橫根是名為滅，能拔除者說名為道。復次極重名苦，執重名集，捨名滅，能滅執名道。復次結處名苦，是結名集，結盡名滅，觀過名道。復次取亦如是。復次依處名苦，世間凡夫雖為取陰所害，猶起依著，如依怨家謬為親友。依所安愛名集，因此安愛住三有獄不求出離，譬如狂囚。無依愛名滅，無方所依止故。如《瞿提經》說：能滅依愛名道，觀依過故，如觀燒屋。復次六道名苦，以無樂故，猶如穢廁。業煩惱名集，為道因故。離道名滅，無假名物故，譬如火滅。如《鹿頭經》說：能引出諸道，故名為道。如《婆羅呵馬王經》說。復次怖畏名苦，我愛名集，無畏處名滅，上實樂故運至無畏處名道。復次作事名苦，事因名集，拔除事因名滅，能拔名道。復次似果名苦，似種子名集，似種子壞名滅，似種子壞因名道。復次苦如病，集如病因，滅如無病，道如治病藥。復次苦如火，集如薪，滅如火盡，道如火盡因。復次似怨名苦，結恨名集，除結恨名滅，能除因名道。復次似衣名苦，似塵名集，塵淨名滅，淨因名道。復次苦如債，集如貧，滅如離貧，道如財物。復次苦如燒熱，集如燒熱因，滅如清涼，道如涼具。復次苦毒發，集諦如毒，滅如離毒，道如阿伽陀。復次苦如逼惱，集如能惱，滅如離惱，道如離惱因。復次苦如殺害，集如能害者，滅如離殺，道如離殺因。復次苦應知，集應除，滅應得，為此三事故修聖道。次第如此。四諦體相云何？偈曰：

To reveal the vast and coarse nature of existence, the Truth of Suffering is taught. Having understood what suffering is, the question arises: what is the cause of this? So the Truth of Origin is taught. Where does this suffering end? Then the Truth of Cessation is taught. How can this cessation be achieved? So the Truth of the Path is taught.

Furthermore, beginningless entanglement is called suffering. The root of entanglement is called the origin. Complete freedom from the root of entanglement is called cessation. The means to uproot this is called the path.

Moreover, what is extremely heavy is suffering; what holds this heaviness is the origin. The abandoning of this heaviness is cessation; what can destroy this holding is the path.

Furthermore, the place of bondage is suffering; this bondage itself is the origin. The end of bondage is cessation; seeing its fault is the path. The same applies to attachment.

Also, the object of reliance is suffering. Though ordinary beings in the world are harmed by the aggregates grasped, they still cling to them, mistakenly treating them as friends as if relying on an enemy. The source of this clinging and attachment is the origin. Because of this attachment, beings dwell in the prison of the three realms without seeking liberation, like mad prisoners. Freedom from such attachment is cessation, which has no location or support, as stated in the *Goti Sutra*. The ability to end attachment is the path, achieved by seeing the faults of attachment, like seeing a burning house.

Furthermore, the six realms are suffering because there is no true happiness, like a toilet. Karma and afflictions are the origin, serving as the cause for the path. Freedom from karma and afflictions is cessation, which has no nominal existence, like a fire that has gone out, as stated in the *Deer Head Sutra*. The path leads out of all realms, as stated in the *Brahma-rāja Horse King Sutra*.

Moreover, fear is suffering; self-love is the origin. The state without fear is cessation, which is the supreme true happiness. Reaching this fearless state is the path.

Also, action is suffering; the cause of action is the origin. Uprooting the cause of action is cessation; what can uproot it is the path.

Furthermore, suffering is like a result; the origin is like a seed. The destruction of the seed is cessation; what destroys the seed is the path.

Again, suffering is like a disease; the origin is like the cause of the disease. Cessation is like being free from disease; the path is like the medicine that cures it.

Again, suffering is like fire; the origin is like fuel. The end of the fire is cessation; the cause of fire's end is the path.

Moreover, suffering is like an enemy; resentment is the origin. Removing resentment is cessation; what can remove it is the path.

Also, suffering is like a garment stained with dust; the dust itself is the origin. The purity of the garment is cessation; the means to purify it is the path.

Furthermore, suffering is like debt; the origin is like poverty. Freedom from poverty is cessation; wealth is the path.

Again, suffering is like burning heat; the origin is the cause of that heat. Cessation is like coolness; the means to attain coolness is the path.

Moreover, suffering is like a poison taking effect; the origin is the poison itself. Cessation is like freedom from poison; the path is like an antidote.

Furthermore, suffering is like oppression; the origin is the oppressor. Cessation is like freedom from oppression; the path is the cause of this freedom.

Also, suffering is like being killed; the origin is the killer. Cessation is like escaping death; the path is the means to escape.

Thus, suffering should be understood, the origin should be eliminated, and cessation should be realized. For these three purposes, the noble path is cultivated. This is the correct sequence.

Now, what is the nature and characteristics of the Four Noble Truths? The verse says:

有諸法師說真似二諦：生者貪愛果，故名為真苦；道者業果，名為似苦。生因貪愛，名為真集；牽六道業；名為似集。生因愛盡，名為真滅；六道因盡，名為似滅。能滅生因正智，名為真道；戒等方便能離道因，說名似道。又理足論師說：識為真苦，與此相應色等亦名為苦；自愛名真集，與此相應業等亦名為集；自愛盡為真滅，由此盡故餘盡亦名為滅；正見名真道，若此不生餘不至滅，由此生故餘亦名道。又假名部說：諦有三種，一苦品、二品諦、三聖諦。苦品者，謂五取陰苦。品諦者，逼惱為相苦。聖諦者，是苦一味。集品者謂貪愛集，品諦者能生為相，集聖諦是集一味。滅品者謂沙門果，滅品諦者寂靜為相，滅聖諦者一味為相。道品者謂八分聖道，道諦者直離為相，道聖諦者一味為相。又分別部說：一切有為皆苦，由無常故，非初諦故苦。為離此故，於世尊所修淨梵行，是苦聖諦。一切因皆名集，以能生故，非第二諦故集。為斷此故，於世尊所修淨梵行，是集聖諦。一切有為寂離名滅，由寂靜故，非第三諦故滅。為證此滅，於世尊所修淨梵行，是滅聖諦。一切善法皆是道，能出離故，非第四諦故道。為習此道，於世尊所修淨梵行，是名聖諦。又說執相為煩惱，煩惱及煩惱所起業名集，若從此有有名集聖諦，有生名苦聖諦，如此從第二諦生第一諦。若心捨離執相達無相界，由此因故煩惱，煩惱所起業斷，由此斷故無復因緣，有不更生，此不更生名滅聖諦。此法能令心捨離執相證無相界，是正見等名滅道聖諦。如執相，餘影似道妄分別等亦如是。又《分別論》中說：世尊不依一切苦假說苦諦。若爾，何為為顯無記果？執取陰性體相故假說苦諦、假說苦因法。為別離此故，於世尊所修淨梵行，是真苦諦。不依一切因假說集諦，為顯能生後有因性體相故，假說集諦、假說集因法。為斷此故，於世尊所修淨梵行，是真集諦。不依一切滅假說滅諦，為顯輪轉道斷性體相故，假說滅諦、假說滅因法。為證至故，於世尊所修淨梵行，是真滅諦。不依一切道假說道諦，為顯能除惑道性體相故，假說道諦因法。為修此故，於世尊所修淨梵行，是真道諦。又《藏論》說：略明苦有二種，一與憎會、二與愛離。此二二處，一身、二心。因愛三種故，則成三苦。集諦有三，愛、見及業。愛見二惑名為後集，由此已有業麁妙集。滅諦有三，一見一處惑滅、二欲一處惑滅、三有一處惑滅。道諦有三，一見道、二修道、三成守道，此三即三根。復說：苦者逼相，集者生相，滅者寂靜相，道者能出離相。復說：苦者有相，集者能有相，滅者離相，道者能離相。