法華玄義釋籤 5.31

5.31

次無生者又為四：初得名，次「苦」下釋相，三「又無生」下結名，四「聖諦」下指廣。初文者，從界內理以立名。次釋中二：先釋，次引證。初文準《思益》等經，如《思益》云：「無生四諦者，知苦無生，名苦聖諦；知集無和合，名集聖諦；於畢竟滅中無生，名滅聖諦；於一切法平等不二，名道聖諦。」今云「苦無逼迫」者，對破三藏苦逼迫相；餘文依經，但語略耳。次引證中言「習應苦空」等者，《大論》三十七云：「習者隨般若波羅蜜脩習，不息不休是名相應，譬如弟子隨順師教，是名相應。」又如《大品》舍利子問菩薩摩訶薩云何脩習與般若相應？論釋曰：「舍利子知般若波羅蜜難可受持，恐行者誤，故作是問。」《大品》「佛告舍利子，菩薩摩訶薩習應色空、受想行識空，是名與般若相應，乃至種智亦如是。」今釋四諦引彼中間四諦一科，即通教義也。三結名中亦三：先略結，次引證，三正結。由因生故而果得生，是故生名從因而得，故今釋無生兼從因滅，因本不生，況復果耶？故云「集道即空，空故不生集道」。次引證者，四諦即本不生，故舉解苦無苦，三例可知。三「是故」下結。四指廣者，前生滅中已釋聖諦名及以次第，故今略指。不指次第者，雖俱無生而不無次第，但是文略；無量無作準此可知。

Next, [the section on] the unproduced [four noble truths] also has four [parts]: first, the deriving of the name; second, from "suffering" onward, explaining the characteristics; third, from "furthermore, unproduced" onward, concluding the name; fourth, from "noble truths" onward, indicating the broader exposition. The first [part] establishes the name based on the principle within the realms. In the second, the explanation, there are two: first, an explanation; second, citing proof. The first text is based on sūtras such as the Viśeṣacintibrahmaparipṛcchā. As the Viśeṣacinti says: "Regarding the unproduced four noble truths: knowing suffering to be unproduced is called the noble truth of suffering; knowing arising to be free of combination is called the noble truth of arising; [knowing that there is] no production within ultimate cessation is called the noble truth of cessation; being equal and non-dual toward all dharmas is called the noble truth of the path." What is here called "suffering is without oppression" is in counter-refutation to the characteristic of oppression in the Tripiṭaka [Teaching]; the rest of the text follows the sūtra, only the wording is abridged. In the second part, citing proof, regarding the statement "practicing in correspondence with the emptiness of suffering," and so forth: the Da zhidu lun, fascicle thirty-seven, says: "'Practicing' means cultivating in accordance with the perfection of wisdom without rest or cessation—this is called 'corresponding.' It is like a disciple obeying a master's instruction; this is called 'corresponding.'" Furthermore, as in the Large Perfection of Wisdom Sūtra, Śāriputra asks how a bodhisattva-mahāsattva cultivates so as to correspond with wisdom? The treatise explains, saying: "Śāriputra knew that the perfection of wisdom is difficult to accept and uphold, and fearing that practitioners might err, he therefore raised this question." The Large Perfection of Wisdom Sūtra [states]: "The Buddha told Śāriputra: When a bodhisattva-mahāsattva practices in correspondence with the emptiness of form, and the emptiness of feeling, perception, formations, and consciousness, this is called corresponding with wisdom; up to the knowledge of all aspects, it is also like this." Now, when explaining the four truths, citing that intermediate section on the four truths signifies precisely the meaning of the Shared Teaching. In the third [part], concluding the name, there are also three: first, a brief conclusion; second, citing proof; third, the main conclusion. Because the cause arises, the fruit can arise; therefore the name "arising" is derived from the cause. Hence now, explaining "unproduced" also takes it from the cessation of the cause: since the cause is originally unproduced, how much more so the fruit? Thus it says, "arising and the path are precisely empty; because they are empty, arising and the path do not arise." In the second part, citing proof: the four truths are fundamentally unproduced, so it adduces understanding suffering to be devoid of suffering; the [other] three can be known by analogy. The third, from "therefore" onward, concludes. In the fourth [part], indicating the broader exposition: the previous section on production and cessation already explained the names of the noble truths and their sequence, so it now merely points to them briefly. As for not pointing out the sequence: although all are unproduced, they are not devoid of sequence; it is merely that the text is abridged. The immeasurable and the unconditioned can be understood by analogy with this.