分別功德論 2.11

2.11

昔佛始成道，在波羅奈鹿野苑中，為阿若拘隣等五人轉四諦法輪者，佛言：「拘隣！當知苦諦、苦習諦、苦盡諦、苦出要諦。」直說此四諦，拘隣滯有來久，聞說智慧意猶不悟，便為說空：「拘隣！當知四慧所滯，一切皆空亦復無常。喻若幻化，非真非有。」拘隣即解，得見道迹。四人未解，如來復觀心本，二人病在想著更樂，思憶在家五慾自恣，戀著不捨。應病投藥，便說無想三昧：「卿所想者皆歸滅盡，故為馳心放在所樂也？」所想即解，二復得道迹。餘二人心常願生梵天於梵作王，所滯不釋復以為累。如來見心所在，復為說無願：「汝所願求梵天王者，不能出要，皆歸磨滅，無常存者。可捨所求，出要為先。」即復得解，成於道迹。五人所滯各異，所解不同。所謂三轉四諦者，空無相願中皆有四諦。諦即觀也，定則止也。止觀雙行，共治陰、持、入中癡愛病也。

In the past, when the Buddha first attained awakening, in the Deer Park in Vārāṇasī, turning the wheel of the Dharma of the four truths for the five men including Ājñātakauṇḍinya, the Buddha said: 'Kauṇḍinya! You should know the truth of suffering, the truth of the arising of suffering, the truth of the cessation of suffering, and the truth of the escape from suffering.' Directly stating these four truths, Kauṇḍinya had long been attached to existence; hearing the explanation of wisdom, his mind was still not awakened. Thereupon [the Buddha] explained emptiness to him: 'Kauṇḍinya! You should know that what the four wisdoms adhere to is entirely empty and impermanent. It is like an illusion, neither real nor existing.' Kauṇḍinya immediately understood and attained sight of the path. The four men had not yet understood. The Tathāgata again contemplated the basis of their minds: two men had the affliction of conceptualizing and clinging to sensory pleasure, reminiscing about the five desires at home and giving free rein to them, being attached and unable to let go. Applying the medicine according to the sickness, he then explained the signless samādhi: 'All that you conceptualize returns to cessation; why then let your mind race toward what gives you pleasure?' What they conceptualized was immediately dissolved, and the two also attained the path. The remaining two men constantly aspired to be born in the Brahma realm to become a king in Brahmā; what they were attached to remained unresolved and became an encumbrance. Seeing where their minds lay, the Tathāgata also explained wishlessness to them: 'Your aspiration to seek to become a king of the Brahma realm cannot provide an escape; all returns to annihilation and nothing endures permanently. You should abandon what you seek, and take the escape as primary.' They immediately gained understanding and were accomplished in the path. What the five men were attached to was each different, and what they understood was not the same. The so-called three turnings of the four truths are that within emptiness, signlessness, and wishlessness, the four truths are present in each. The truths are contemplation; samādhi is calming. Calming and contemplation operating together jointly cure the disease of ignorance and craving within the aggregates, elements, and sense bases.