妙法蓮華經玄義 4.197

4.197

As for the immeasurable four truths, in general there are four kinds: there are immeasurable four truths that neither suppress nor destroy dust-and-sand [delusions], nor suppress nor destroy ignorance; there are immeasurable four truths that incidentally suppress and destroy dust-and-sand, but do not suppress ignorance; there are immeasurable four truths that properly suppress and destroy dust-and-sand and also suppress ignorance; and there are immeasurable four truths that properly suppress and destroy dust-and-sand and also suppress and destroy ignorance. Why do the 'immeasurable' not suppress or destroy dust-and-sand, nor suppress or destroy ignorance? In the suppression path of the tripiṭaka [teaching], there are sixteen contemplations of the truths; while it clarifies that the delusions obstructing truth are of immeasurable kinds, this merely suppresses [the delusions of] views and thoughts—what has it to do with dust-and-sand? This is just as non-Buddhists distinguish worldly wisdom, which does not suppress views and thoughts. Why are the 'immeasurable' an incidental suppressing and destroying? If it refers to the seventh stage of the shared teaching stepping into the provisional and distinguishing medicines and sicknesses, this merely assists in extinguishing [delusions] within the realms, and is not a proper suppressing and destroying. Why do the 'immeasurable' properly suppress and destroy dust-and-sand? This is the distinctive teaching's differentiation of the internal and external four truths into immeasurable kinds; this is precisely suppressing and destroying dust-and-sand and also suppressing ignorance, and indeed possesses the meaning of destroying ignorance. Here it derives its name from phenomenal practice; to speak of 'suppressing ignorance' is for convenience. Why do the 'immeasurable' suppress and destroy ignorance? In the three truths of the perfect teaching, both the phenomena and principle of the dharma realm are illuminated without any lack of clarity, destroying the ignorance of one's own stage and suppressing the ignorance of the higher stages.