仁王護國般若波羅蜜多經疏 1.123

1.123

解曰：十六心行者，依《正理論》，謂從煖法修四聖諦，於一一諦有四行相。苦諦四者，一非常行，待眾緣故；二者苦行，逼迫性故；三者空行，違我所故；四無我行，違我見故。集諦四者；一者因行；如種生牙故；二者集行；因集果現故；三者生行；令果相續故；四者緣行；令果成辦故。滅諦四者，一者滅行，諸蘊盡故；二者靜行，三毒息故；三者妙行，無眾患故；四者離行，脫眾災故。道諦四者，一者道行，通聖行故；二者如行，契正理故；三者行行，趣向涅槃故；四者出行，永超生死故。所言心者，目能緣心。所言行者，所緣行相。以能緣心緣四聖諦，施設彼等十六行相，見緣於相名為心行，俱慧為體，具五蘊故。趣諦現觀者，趣謂能趣，即十六行。諦現觀者，是所趣故。世第一後名諦現觀，如《俱舍》云「此有三種：一見現觀，唯無漏慧見諦分明，名見現觀。二緣現觀，此無漏慧及慧相應心心所法同一所緣，名緣現觀。三事現觀，謂前相應及道共等同一事業，名事現觀。即七賢依趣諦現觀，乃至無學皆所趣故。」讚已成德，約位以明聞法獲益，至下當悉。從此第六人王自在眾。其義者何？

The commentary states: 'Sixteen mental activities': according to the *Nyāyānusāra*, this refers to cultivating the four noble truths starting from the stage of heat, wherein each individual truth has four aspects. The four for the truth of suffering are: first, the aspect of impermanence, because it depends on multiple conditions; second, the aspect of suffering, because its nature is oppressive; third, the aspect of emptiness, because it contradicts [notions of] what belongs to a self; fourth, the aspect of non-self, because it contradicts the view of a self. The four for the truth of origination are: first, the aspect of cause, because it gives rise to a sprout like a seed; second, the aspect of origination, because the effect manifests from the collection of causes; third, the aspect of arising, because it makes the effect continuous; fourth, the aspect of condition, because it brings about the effect. The four for the truth of cessation are: first, the aspect of cessation, because all aggregates are exhausted; second, the aspect of calmness, because the three poisons have subsided; third, the aspect of excellence, because it is devoid of all afflictions; fourth, the aspect of departure, because it is freed from all disasters. The four for the truth of the path are: first, the aspect of path, because it leads through to noble practice; second, the aspect of fitness, because it accords with correct principle; third, the aspect of progress, because it proceeds toward nirvāṇa; fourth, the aspect of transcendence, because it eternally goes beyond saṃsāra. That which is called 'mental' designates the perceiving mind. That which is called 'activity' designates the aspects of the objects perceived. Through the perceiving mind taking the four noble truths as objects, those sixteen aspects are designated; the perception taking conditions as aspects is called 'mental activity'. All have wisdom as their essence and possess the nature of the five aggregates. Regarding 'progress toward the direct realization of the truths': 'progress' refers to that which is capable of progressing, which is namely these sixteen aspects. 'Direct realization of the truths' is that toward which one progresses. What follows the stage of supreme mundane qualities is called the direct realization of the truths, as the *Abhidharmakośa* says: 'There are three kinds of this: first, the direct realization of seeing: only uncontaminated wisdom clearly sees the truths, which is called the direct realization of seeing. Second, the direct realization of conditions: this uncontaminated wisdom and the mental factors concomitant with the mind share the same cognitive object, which is called the direct realization of conditions. Third, the direct realization of function: the aforementioned concomitant factors, the companions of the path, and so forth share the same function, which is called the direct realization of function. Thus, the seven virtuous stages rely on this to progress toward the direct realization of the truths, extending all the way to the stage of non-learning, all of which are that toward which one progresses.' Having praised their accomplished virtues, this clarifies the benefits gained from hearing the Dharma in terms of spiritual stages, which will become fully clear below. Next is the sixth group, the assembly of human kings of sovereign power. What is its meaning?