仁王經疏 1.54

1.54

釋曰：第四、十六觀門德。依《本記》云「十六心者，地前三十心合為四心，登地為十，金剛與佛合為十六心。」今解不爾，謂緣四諦起十六行相，行相即用慧為自性。而言心行者，心之行故名為心行，非心即行也。此十六行，如《俱舍論》第二十六。論曰「有餘師說：十六行相，名雖十六，實事唯七，謂緣苦諦，名實俱四；緣餘三諦，名四實一。如是說者，實亦十六，謂苦聖諦有四行相：一非常、二苦、三空、四非我，待緣故非常、逼迫性故苦、違我所見故空、違我見故非我。集聖諦有四相：一因、二集、三生、四緣，如種理故因、等現種故集、相續理故生、成辦理故緣。譬如泥團輪繩水等眾緣和合，成辦瓶等。滅聖諦有四相：一滅、二靜、三妙、四離，諸蘊盡故滅、三火息故靜、無諸患故妙、脫眾災故離。道聖諦有四相：一道、二如、三行、四出，通行義故道、契正理故如、正趣向故行、能永超故出。」若廣分別，如《大婆沙》七十九。今依大乘說十六行，如《瑜伽》四十四及《集論》等。若依《辨中邊論》，唯有七種，分別七種，廣如《唯識》。或苦法忍等十六心，為十六行，義亦無失。

Exposition: Fourth is the virtue of the sixteen contemplation-approaches. According to the *Original Record*: “As for the sixteen minds, the thirty minds before the bhūmis are combined into four minds, entering the bhūmis makes ten, and the vajra[-like samādhi] combined with buddhahood makes sixteen minds.” The present interpretation is not so; it means giving rise to the sixteen aspects of practice with reference to the four noble truths, and the aspects of practice take insight as their self-nature. And as for saying "mental activity" (*xīnxíng*), because it is the activity of the mind it is called mental activity, not that mind itself is the activity. These sixteen aspects of practice are as in the *Kośa*, fascicle twenty-six. The treatise says: “Other masters say: Although the sixteen aspects of practice are named sixteen, in actual reality there are only seven: taking the truth of suffering as object, both name and reality are four; taking the remaining three truths as object, the names are four while the reality is one. The correct teaching is that in reality they are also sixteen: the noble truth of suffering has four aspects of practice: 1. impermanence, 2. suffering, 3. emptiness, and 4. non-self; because of dependence on conditions, it is impermanent; because of its oppressive nature, it is suffering; because it contradicts views of a self, it is empty; because it contradicts self-view, it is non-self. The noble truth of origin has four aspects: 1. cause, 2. origin, 3. arising, and 4. condition; like the principle of a seed, it is a cause; manifesting equally like a seed, it is origin; like the principle of continuity, it is arising; like the principle of accomplishing, it is condition—just as the assemblage of various conditions such as a lump of clay, wheel, cord, and water accomplishes a vase and so on. The noble truth of cessation has four aspects: 1. cessation, 2. pacification, 3. excellence, and 4. escape; because the aggregates are exhausted, it is cessation; because the three fires are quenched, it is pacification; because it is free of all afflictions, it is excellence; because it is released from all disasters, it is escape. The noble truth of the path has four aspects: 1. path, 2. correctness, 3. practice, and 4. emergence; because it has the sense of a passage through, it is the path; because it conforms with correct principle, it is correctness; because it heads directly forward, it is practice; because it can eternally transcend, it is emergence.” For a detailed analysis, it is as in the *Mahāvibhāṣā*, fascicle seventy-nine. Now, the Mahāyāna explanation of the sixteen aspects of practice is as in the *Yogācārabhūmi*, fascicle forty-four, the *Abhidharmasamuccaya*, and so forth. If according to the *Madhyāntavibhāga*, there are only seven kinds; the detailed analysis of the seven kinds is as in the *Vijñaptimātratā*. Or taking the sixteen moments of mind, such as the dharma-patience regarding suffering, as the sixteen aspects of practice is also without fault.