妙法蓮華經玄義 4.44

4.44

Regarding the wisdom of the four noble truths of non-action: it is through the conditions of understanding and delusion that the four are formed. The *Mahāparinirvāṇa-sūtra* states, 'The precious jewel is on the body, yet thinking it is lost, one worries and weeps. One sees only one's body and a wound, but does not see the precious jewel and the mirror. There is only sorrow and lamentation, no more joy.' This is being deluded about the path and cessation, and thereby giving rise to suffering and origination. If one understands that the wounded body is itself the precious jewel, then one rejoices and does not weep. Because ignorance is extinguished, one immediately obtains the blazing lamp of sambodhi. This condition of awakening and realization is itself the path and cessation. The path and cessation are suffering and origination; suffering and origination are the path and cessation. If so, then the four are not four. Since the four are not four, the immeasurable is also not immeasurable; since the immeasurable is not immeasurable, then the provisional is not provisional; because the provisional is not provisional, the empty is not empty. Not only is the identical-to-empty not empty, but the identical-to-provisional is also not provisional; both are forgotten in true entrance, whereupon stillness and illumination both flow forth. The *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra* states, 'All-modes wisdom is itself the characteristic of tranquil extinction.' Knowing all the various categories of actions and characteristics is called all-modes wisdom. The characteristic of tranquil extinction is the double negation and double forgetting. Knowing all categories of actions and characteristics is the simultaneous flowing and simultaneous illuminating. Without intention, forgetting and illuminating, spontaneously tranquil yet knowing: hence it is called inconceivable. This is the wisdom of the four noble truths of non-action.