法華玄義釋籤 17.60

17.60

初文自十，初境中二：初待對立妙，次釋。釋中三：初立四諦，次兼通異名，三結門。初又二：初總標四諦，次別釋。釋中二：先苦滅相對，次集道相對。初又二：初苦滅，次集道互融，以隨苦集體即道滅，故相對明不同三教。初文二：初明苦即是滅，謂生死即是三諦，三諦即是三涅槃；次引證，又二：初引經，次釋經意。言「不可思議四諦」者，此語四諦融即之相耳。「不可復滅」，釋上句耳。次「煩惱」下集道相對，又二：初集道，次以苦滅互融。初又二：初明集即是道，謂煩惱之集即是三諦，三諦即是三智。次引證亦二：先引經，次釋經意。言「亦是苦滅及一實四諦」者，此明苦不異集，集是剎那心起，苦是一期報陰；今一念心具十法界苦集，還觀此心具足三諦，安得不以四諦相即而釋？為欲令人別識相狀，故別別識之。

The first text has ten [parts]. In the first, the object [of contemplation], there are two: first, establishing the subtle in opposition to [the coarse], and second, explaining it. In the explanation, there are three: first, establishing the four truths; second, including and connecting variant names; third, concluding the gate. The first also has two: first, generally laying out the four truths; second, explaining them individually. In the explanation, there are two: first, setting suffering and cessation in opposition; second, setting accumulation and the path in opposition. The first also has two: first, suffering and cessation; second, mutual interfusion of accumulation and the path. Because the substance of suffering and accumulation as it is constitutes the path and cessation, they are explained in opposition, unlike the three teachings. The first text has two: first, showing that suffering is itself cessation—that is, samsāra is itself the three truths, and the three truths are themselves the three nirvāṇas; second, citing proof, which again has two: first, citing the sūtra; second, explaining the sūtra's meaning. The statement "inconceivable four truths" refers to the aspect of interpenetration of the four truths. "Cannot be extinguished again" explains the preceding phrase. Next, from "afflictions" onward, accumulation and the path are set in opposition, which also has two: first, accumulation and the path; second, mutual interfusion with suffering and cessation. The first also has two: first, showing that accumulation is itself the path—that is, the accumulation of afflictions is itself the three truths, and the three truths are themselves the three wisdoms; second, citing proof, which also has two: first, citing the sūtra; second, explaining the sūtra's meaning. The statement "is also suffering, cessation, and the single-reality four truths" clarifies that suffering is not different from accumulation: accumulation is the arising of an instant of thought, while suffering is the retribution aggregate of a single lifetime. Now, a single thought contains the suffering and accumulation of the ten dharma realms; contemplating this very mind as endowed with the three truths, how could it not be explained through the mutual identity of the four truths? It is so that people might individually recognize their characteristics that they are distinguished individually.