[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 5.30 # 法華玄義釋籤 5.30 法華玄義釋籤 5.30 - **Language:** Classical Chinese ### [5.30](https://indike.org/pramana/in.bauddha.taisho.1717.5.30) 五意不同，初文可見。次意者，苦集秖是世間一法，道滅秖是出世一法。三釋相中二：釋、結。釋中總有三文，初「雜心」者，世出世法因果性殊，而因必趣果，因果類異故使四殊。次「大經」者，陰入是重檐，凡夫不捨，二乘不荷，菩薩捨已能荷，故云「捨檐能檐」。「逼」近，「迫」驅也。在近不離常為驅逐，三界恒為此苦繫縛，見愛二種和合聚集故招當果，道品雖多，戒等攝盡，故略舉三以明法相；四諦之下八相雖異，除苦集觀不過苦等，故略舉之。果以因為本，苦以集為本，道諦能除故得名也。苦本若去，其苦自亡，故但須除本。「子」謂二十五有因，「果」謂二十五有果，因若滅已，其果必喪。自有因亡、果身仍在；今從遠說故云子果，故知但脩出世因以除世因，故引《遺教》以證二因。又此諦名有通有別，別在身心，通約一切，如四含中歷一切法無非諦觀。又《婆沙》中舍利子為摩訶拘絺羅說多聞法，「聖弟子如實知食，知食集、知食滅、知食滅道。云何知食？謂摶等四食。云何知食集？謂若當來與愛喜貪俱。云何知食滅？謂如實知當來有愛喜貪俱，彼彼樂著無餘斷捨吐盡離欲滅息沒是名食滅。云何知食滅道？謂八支道。乃至約八苦等，悉皆如是。」此是約十二頭陀中初乞食釋，餘文一一乃至十二緣無非四諦。又如《思益．四諦品》中云：「四諦者，謂世間、世間集、世間滅、世間滅道。世間者，五陰也。世間集者，貪著五陰也。世間滅者，五陰盡也。以無二法求五陰，名世間滅道。」又《婆沙》中云：「四諦體性何者是耶？答：阿毘曇者作如是說，五取陰是苦諦，有漏因是集諦，數緣滅是滅諦，學無學法是道諦。譬喻者作如是說，色是苦諦，煩惱業是集諦，煩惱業滅是滅諦，定慧是道諦。阿毘曇中正量部異師為譬喻者毘婆闍婆提說，八苦是苦是苦諦，餘有漏法是苦非苦諦；生後有愛是集是集諦，餘有漏法是集非集諦；生後有愛盡是滅是滅諦，餘一切滅是滅非滅諦；學人八支道是道是道諦，餘一切法是道非道諦。若爾諸阿羅漢但成就苦滅，不成集道。何者？後有愛已斷故，羅漢非學人故，學人八道非羅漢得四四諦。」次第義者又二意：前約教，次約行，準此二義俱先麁、後細。《婆沙》廣說世法麁、出世法細，故前明世間，就世出世法各論因果。果前因後者，果麁因細故也。五「聖諦」者下釋名。聖者正也，人既是出世聖人，故法亦是出世聖法，從對他邪而立名也。諦有三解，注「云云」者，不先列名，次直釋云「自性不虛」，四皆實故。次義具如《遺教》云「由見諦故得不顛倒法」，既云聖正故見者無倒。第三義言「能轉示他」者，由前二義為因，故自行滿，則能轉於四諦法輪。又前二義中以由此四性是真實故，能令見者得不顛倒覺，覺者諦智也。故知四法皆須審知。又轉法輪時於一一諦皆生四行，謂眼、智、明、覺。今文語略，故但云「覺」。故《婆沙》云：「諦是何義？答：審義是諦義，實義、不顛倒義、不異義是諦義。」今文合初兩義，審實不異故但三義，第二與論名同，第三名者如云「苦我已知不復更知，如汝所得與我不異」，餘例可知。 > The five intentions differ; the first text is evident. As for the second intention: suffering and accumulation are simply a single mundane dharma, and the path and cessation are simply a single supramundane dharma. In the third, explaining the characteristics, there are two parts: the explanation and the conclusion. In the explanation there are altogether three passages. First, 'Za xin': mundane and supramundane dharmas differ in the natures of cause and effect, yet cause necessarily tends toward effect; because causes and effects are distinct in category, this causes the four to be distinct. Next, the 'Great Sūtra': the aggregates and sense bases are a heavy burden, which ordinary people do not discard, the two vehicles cannot shoulder, and bodhisattvas, having discarded it, are able to shoulder; hence it says 'discarding the burden, they are able to shoulder it'. 'Bi' means pressing close; 'po' means driving onward. Being close and inescapable, one is constantly driven onward, and the three realms are constantly bound by this suffering. The two kinds—views and attachments—combine and accumulate, thereby attracting future fruits. Although the path-factors are many, they are fully subsumed by precepts and the rest; hence three are briefly cited to clarify the characteristics of the dharmas. Beneath the four truths, although the eight characteristics differ, the contemplation that eliminates suffering and accumulation does not go beyond suffering and so forth; hence they are briefly cited. The fruit takes the cause as its root; suffering takes accumulation as its root; because the truth of the path can eliminate it, it receives its name. If the root of suffering is removed, its suffering naturally perishes; therefore one only needs to eliminate the root. 'Seed' refers to the causes of the twenty-five states of existence; 'fruit' refers to the fruits of the twenty-five states of existence. If the cause is extinguished, its fruit must perish. There are cases where the cause has perished yet the fruit-body still remains; here, speaking from a long-term perspective, it says 'seed and fruit'. Hence we know that one merely cultivates supramundane causes to eliminate mundane causes; thus the Bequest Teaching is cited to verify the two causes. Moreover, these names of the truths have both common and specific aspects: the specific resides in body and mind, while the common covers all; as in the four Āgamas, traversing all dharmas, there is none that is not a contemplation of the truths. Furthermore, in the Mahāvibhāṣā, Śāriputra explained the dharma of much hearing for Mahākoṣṭhila: 'A noble disciple knows nutriment in accordance with reality, knows the accumulation of nutriment, knows the cessation of nutriment, and knows the path to the cessation of nutriment. What is knowing nutriment? It refers to the four nutriments, such as morsel food. What is knowing the accumulation of nutriment? It refers to that which is accompanied by craving, delight, and greed in the future. What is knowing the cessation of nutriment? It refers to knowing in accordance with reality that the future craving for existence accompanied by delight and greed, clinging with fondness to this and that, is completely severed and abandoned, utterly vomited out, free of desire, ceased, and disappeared—this is called the cessation of nutriment. What is knowing the path to the cessation of nutriment? It refers to the eightfold noble path. Down to treating the eight sufferings and so forth, all are like this.' This is explained with reference to the first of the twelve dhūtas, begging for food; all other passages, even down to the twelve links of dependent origination, are nothing other than the four truths. Again, as stated in the 'Four Truths Chapter' of the Viśeṣacintābrahma-paripṛcchā: 'The four truths are: the world, the accumulation of the world, the cessation of the world, and the path to the cessation of the world. The world is the five aggregates. The accumulation of the world is greedily clinging to the five aggregates. The cessation of the world is the exhaustion of the five aggregates. Seeking the five aggregates by means of non-dual dharma is called the path to the cessation of the world.' Furthermore, the Mahāvibhāṣā states: 'What is the intrinsic nature of the four truths? Answer: The Ābhidharmikas speak thus: The five grasping aggregates are the truth of suffering; defiled causes are the truth of accumulation; cessation through deliberation is the truth of cessation; dharmas of the trainee and beyond-training are the truth of the path. The Dṛṣṭāntikas speak thus: Form is the truth of suffering; affliction and karma are the truth of accumulation; the cessation of affliction and karma is the truth of cessation; concentration and wisdom are the truth of the path. Among the Ābhidharmikas, a different master of the Sammatīya school said for the sake of the Dṛṣṭāntika Vibhajyavādins: The eight sufferings are suffering and are the truth of suffering, while the remaining defiled dharmas are suffering but not the truth of suffering; craving that produces future existence is accumulation and is the truth of accumulation, while the remaining defiled dharmas are accumulation but not the truth of accumulation; the exhaustion of craving that produces future existence is cessation and is the truth of cessation, while all remaining cessations are cessation but not the truth of cessation; the eightfold path of the trainee is the path and is the truth of the path, while all remaining dharmas are the path but not the truth of the path. If so, arhats would merely accomplish suffering and cessation, but not accomplish accumulation and the path. Why? Because craving for future existence has already been severed, and because an arhat is not a trainee, the trainee's eightfold path is not how an arhat attains the four four truths.' As for the meaning of the sequence, there are also two senses: first, in terms of teaching; next, in terms of practice. In accordance with these two senses, both place the coarse first and the subtle later. The Mahāvibhāṣā extensively explains that mundane dharmas are coarse and supramundane dharmas are subtle; therefore, mundane is clarified first, and cause and effect are discussed for mundane and supramundane dharmas respectively. The fruit precedes the cause because the fruit is coarse and the cause is subtle. Fifth, from 'noble truths' onwards explains the name. 'Noble' (ārya) means correct; since the person is a supramundane noble one, the dharma is also a supramundane noble dharma, an appellation established in contrast to the heterodoxies of others. There are three explanations of 'truth'. Where the note says 'and so forth', without listing the names first, it directly explains next: 'its self-nature is not deceptive', because all four are real. The next meaning is fully as stated in the Bequest Teaching: 'By seeing the truths, one attains the non-erroneous dharma'; since it says 'noble' and 'correct', the one who sees is without error. As for the third meaning, stating 'able to turn and demonstrate it to others': because the previous two meanings serve as causes, one's own practice is fulfilled, and one can therefore turn the Dharma wheel of the four truths. Furthermore, in the previous two meanings, because these four natures are real, they can cause the one who sees to attain non-erroneous awakening; awakening is the knowledge of the truths. Therefore we know that all four dharmas must be closely examined and known. Moreover, when turning the Dharma wheel, four activities arise with respect to each truth: namely, vision, knowledge, clarity, and awakening. The present text is succinct, so it only says 'awakening'. Hence the Mahāvibhāṣā says: 'What is the meaning of truth? Answer: The meaning of examination is the meaning of truth; the meaning of reality, the meaning of non-erroneousness, and the meaning of non-alteration are the meanings of truth.' The present text combines the first two meanings—examination, reality, and non-alteration—so there are only three meanings. The second has the same name as in the treatise; as for the third name, it is like saying: 'Suffering has been known by me and needs no further knowing; what you have attained is not different from mine'—the rest may be inferred by analogy. > — English (machine translation) (machine translation) - [Previous: 5.29](https://indike.org/pramana/in.bauddha.taisho.1717.5.29) - [Next: 5.31](https://indike.org/pramana/in.bauddha.taisho.1717.5.31) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1717.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.5.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.5.30](https://indike.org/pramana/in.bauddha.taisho.1717.5.30) · Pramāṇa