釋摩訶衍論 3.28

3.28

The treatise states: Regarding the four characteristics of simultaneous order: first is the characteristic of arising; second is the characteristic of dwelling; third is the characteristic of difference; fourth is the characteristic of cessation. Such four characteristics are either at one time or sequential. For what reason are they called "at one time"? Because they are attained identically. For what reason are they called "sequential"? Because coarse and subtle differ. That they are "not attained through gradual progression" is specifically to demonstrate the meaning of "at one time." For what reason are they called "simultaneous"? Because of being at one time. For what reason are they called "sequential"? Because of being before and after. Such four characteristics are one because of being simultaneous, and four because of being coarse and subtle. Herein, what time is "at one time"? It is when fundamental ignorance perfumes the true mind; at this time, the four characteristics arise together. Without knowing or perceiving, the real nature of all dharmas is universally established, and immeasurable afflictions surpassing the sands of the Ganges conceal the intrinsically pure mind, with no day of returning to the origin; therefore they are named the simultaneous four characteristics. Why are they named arising, up to cessation? What are the distinctions of the terms and meanings? A verse states: