仁王經疏 1.128

1.128

言四三二一品觀者，第八、四行觀門德。謂中忍位觀察上下八諦理中自有兩門：一者七周減緣門、二者三周減行門。言七周減緣門者，最初具緣上下八諦，即屬下忍。次觀行者，始觀察欲界苦等四諦，乃至觀上二界苦集滅三諦，而不觀道，即此第一減一所緣。如是更從欲界三諦，乃至上界減諦，除欲界道，此即第二減二所緣。如是乃至除上界苦，為第七減緣。如是七周，減所緣諦。於苦諦下有其四行，謂苦、空、無常、無我。最初具觀；次四行中漸次除行，唯留一行，如是名為三周滅行。於一行中，增上忍、世第一法、苦忍、苦智皆一剎那，同依一地、同依一行各一剎那。今依忍位，三周減行，依一行觀，故言四三二一品觀也。故《順正理》六十云「忍下中上如何分別？且下品忍具八類心，謂瑜伽師以四行相觀欲界苦，名一類心。如是次第，觀色無色苦，集滅道諦亦如是觀，成八類心，名下品忍。中品減略行相所緣，謂瑜伽師以四行相觀欲界苦，乃至具足以四行相觀欲界道，於上界道減一行相，從此名曰中品忍初。如是次第，漸減略行相所緣，乃至極少唯以二心觀欲界苦，如苦法忍、苦法智位，齊此名為中品忍滿。上忍唯觀欲界苦諦，修一行相，唯一剎那此善根起，不相續故，上忍無間生世第一法。如上品忍緣欲苦諦修一行相，唯一剎那。」

The phrase "contemplation of four, three, two, and one stage" refers to the eighth virtue, the section on the contemplation of the four aspects. This means that at the stage of middle patience, within the observation of the principles of the upper and lower eight truths, there are naturally two approaches: first, the approach of reducing objects through seven rounds; second, the approach of reducing aspects through three rounds. As for the approach of reducing objects through seven rounds: initially taking all the upper and lower eight truths as objects pertains to lower patience. Next, the practitioner begins by observing the four truths of suffering and the rest in the desire realm, up to observing the three truths of suffering, origination, and cessation in the upper two realms, without observing the path; this is the first reduction of one focal object. In this manner, further from the three truths of the desire realm up to reducing truths in the upper realms, excluding the path of the desire realm; this is the second reduction of two focal objects. In this manner, up to excluding the suffering of the upper realms, which is the seventh reduction of objects. In this way, through seven rounds, the truths taken as focal objects are reduced. Under the truth of suffering, there are four aspects: suffering, emptiness, impermanence, and non-self. Initially, one observes them completely; next, among the four aspects, one gradually eliminates aspects, leaving only one aspect; this is called the elimination of aspects through three rounds. Within this single aspect, higher patience, worldly supreme dharmas, patience regarding suffering, and knowledge of suffering are each a single moment, equally relying on one stage and equally relying on one aspect, each for a single moment. Now, based on the stage of patience, the elimination of aspects through three rounds relies on the contemplation of a single aspect; therefore it says "contemplation of four, three, two, and one stage." Hence Nyāyānusāra fascicle sixty states: "How are lower, middle, and upper patience distinguished? First, lower patience possesses eight classes of minds: that is, when the yogin observes the suffering of the desire realm with four aspects, it is called one class of mind. In this order, observing the suffering of the form and formless realms, and the truths of origination, cessation, and path are observed in the same way, forming eight classes of minds; this is called lower-grade patience. The middle grade reduces aspects and objects: that is, when the yogin observes the suffering of the desire realm with four aspects, up to fully observing the path of the desire realm with four aspects, and reduces one aspect regarding the path of the upper realms, from this point it is called the beginning of middle-grade patience. In this order, gradually reducing aspects and objects, until at the minimum one observes the suffering of the desire realm with only two minds, as in the stages of dharma-patience regarding suffering and dharma-knowledge regarding suffering; up to this point is called the fulfillment of middle-grade patience. Upper patience observes only the truth of suffering in the desire realm, cultivating a single aspect; for only a single moment does this wholesome root arise, because it does not continue; immediately following upper patience, the worldly supreme dharmas arise. Like higher-grade patience taking the suffering of desire as its focal truth and cultivating a single aspect, it is only a single moment."