法華玄義釋籤 9.10

9.10

次無作中但言苦集即道滅者，發心之來誰不為斷煩惱生死，廣集佛法求無上道，但此教意達道滅體，於生死煩惱之中，故云眾生心行中求。此則實知真斷妙修理證，故知竪行住行猶迷，迴向薄知，初地少證，即其意也。於中二：初正釋四諦慧，次「如此」下明觀成，具行願等。初文二：先總立，次「大經」下釋。釋中又三：先釋解惑因緣，次「若是」下釋成四種，三「大經」下釋無作。初文二：先釋，次相即。初又二：先迷，次解。初文者，即苦集。言「寶珠在體」等者，《涅槃》第八〈如來性品〉云：「譬如王家有大力士，眉間有金剛珠，與餘力士捔力觸珠尋沒膚中，都不自知是珠所在。其處有瘡命醫欲治，醫善方藥知瘡因珠入，其珠入皮即便停住。醫問力士：額珠何在？力士驚答：額珠無耶？將非幻化？即便啼哭。醫慰力士：不應愁苦，因鬪入體，今在皮中，影現於外，鬪時毒盛，不覺珠入。力士不信，反怪醫欺。醫令執鏡，乃自見珠。」鬪瘡如集，入體如苦，鏡喻於道，珠喻於滅；唯有憂悲，如但有三苦，無復歡喜如無圓解。若解瘡體即是珠體者，即知苦集即是法性，以不知故唯有苦集。「道滅」下相即可知。迷解在人，體恒相即。次釋四者，體既相即，雖復名四體實非四，故言「四非四」也。圓融四諦秖是一實，於中二：初正明四諦體即，次「四既非四無量」下融通地前。初如文。次文者又二：先融，次結成三諦。初文者，收地前諸行無量亦非無量，何但無量亦非無量，則住中空亦非空。次「何但」下結成三諦，先結，次引證。初文者，攬前二諦非二諦，故成中道。雙亡雙照即結成三諦也。雙非即亡空亡假，故名為「寂」。正入秖是入中，故名為「照」。而亡而照，故曰「雙流」。不同通教但空偏假立雙流名，與而言之四教俱有雙流之位而行相各別。次引《大品》文者，先引，次「寂滅」下釋經意。初文者即是三智顯前亡照，經文初總標一切種智即寂滅相，從「種種」下論文釋也。「名一切種智」者，結。次從「寂滅相」去今文釋經意也。遮流約智用，亡照約智體。從「無心」下轉釋智體，智體成就不須作意，亡照而常、任運而寂，而知寂即是亡、知即是照，依次第義即在初地，不次第義應明六即。「大經云」下釋無作中言「無苦無諦是實」者，《涅槃》十二云：「真實之法即是如來虛空佛性。文殊問言：若如是者，如來虛空及與佛性，有何差別？佛言：有苦有諦有實（乃至道亦如是）。善男子！如來非苦、非諦、是實（虛空佛性亦爾）。」苦秖是俗，諦秖是真，實秖是中，今從勝說但云「是實」，諸法皆爾是名無作。故經又云：「復次善男子！言真實者即是如來，如來者即是真實；真實者即是虛空，虛空者即是真實；真實者即是佛性，佛性者即是真實。」故知虛空佛性秖是中道異名耳。四諦俱實故名無作。

Next, in the [section on the] uncreated [Four Noble Truths], it is only stated that suffering and accumulation are identical to the path and cessation. Since the initial arousal of the mind [for enlightenment], who does not act to sever afflictions and birth-and-death, extensively amass the Buddha-Dharma, and seek the unsurpassed path? But the purport of this teaching is to realize that the essence of the path and cessation lies within birth-and-death and afflictions; hence it is said that they are sought within the mental activities of sentient beings. This is truly knowing, genuinely severing, wondrously cultivating, and realizing the principle. Therefore, one should know that in vertical practice, the stages of dwelling are still deluded, the stages of dedication possess faint knowledge, and the first bhūmi has a small realization—such is the meaning here. Within this, there are two parts: first, directly explaining the wisdom of the Four Noble Truths; next, from "Thus" onward, explaining that contemplation is accomplished and that practices, vows, and so forth are fully possessed. The first section has two parts: first, a general formulation; next, from "The Great Sūtra" onward, an explanation. The explanation also has three parts: first, explaining the causes and conditions of understanding and delusion; next, from "If it is" onward, explaining the formation of the four kinds; third, from "The Great Sūtra" onward, explaining the uncreated. The first section has two parts: first, explaining [delusion and understanding]; next, mutual identity. The first part also has two: first, delusion; next, understanding. The first part refers to suffering and accumulation. As for the statement "The precious jewel is in the body" and so forth, Chapter 8 of the Nirvāṇa [Sūtra], "Chapter on the Tathāgata Nature," states: "For example, in a king's household there was a powerful wrestler who had a vajra jewel between his eyebrows. While wrestling with another wrestler, the jewel was struck and immediately sank into his flesh, and he did not know at all where the jewel was. A sore arose at that place, and he summoned a physician wishing to treat it. The physician, skilled in medicinal formulas, knew that the sore had arisen because the jewel had entered; once the jewel had entered the skin, it remained right there. The physician asked the wrestler: 'Where is the jewel on your forehead?' The wrestler, astonished, replied: 'Is the jewel on my forehead gone? Could it be an illusion?' and immediately wept. The physician consoled the wrestler: 'You should not grieve and suffer. Because of the fight it entered your body; it is now inside the skin, and its reflection appears on the outside. During the fight your rage was intense, so you did not notice the jewel entering.' The wrestler did not believe him, and instead blamed the physician for deceiving him. The physician had him take a mirror, and he then saw the jewel himself." The wound from fighting is like accumulation; entering the body is like suffering; the mirror is an analogy for the path; the jewel is an analogy for cessation. Only having grief and sorrow is like merely having the three sufferings; no longer having joy is like lacking the perfect understanding. If one understands that the essence of the sore is identical to the essence of the jewel, one will know that suffering and accumulation are identical to the dharma nature; because of not knowing, there are only suffering and accumulation. The mutual identity from "path and cessation" onward may be understood. Delusion and understanding lie in the person; the essence is constantly mutually identical. Next, regarding the explanation of the "four": since the essence is mutually identical, although they are named "four," their essence is truly not four; hence it is said that "the four are not four." The perfectly integrated Four Truths are simply the One Reality. Within this, there are two parts: first, directly illuminating that the essences of the Four Truths are identical; next, from "Since the four are not four, the immeasurable" onward, harmonizing and unifying [the stages] prior to the bhūmis. The first is as in the text. The second section also has two parts: first, harmonizing; next, concluding into the Three Truths. The first part includes the various practices prior to the bhūmis: the immeasurable is also not immeasurable. How could it merely be that the immeasurable is also not immeasurable? Even the emptiness of the dwellings is also not empty. Next, from "How could it merely be" onward, it concludes into the Three Truths: first concluding, then citing proof. The first part means that by grasping the preceding two truths as not being two truths, the Middle Way is established. Doubly extinguishing and doubly illuminating constitutes the Three Truths. Double negation is extinguishing emptiness and extinguishing the provisional; hence it is called "quiescent." Direct entry is simply entering the Middle; hence it is called "illuminating." Being both extinguished and illuminating, it is therefore called "dual streaming." This is not like the Shared Teaching's merely establishing the name "dual streaming" for emptiness-only and biased provisionality; if we speak permissively, all four teachings have stages of dual streaming, but their practice characteristics are each distinct. Next, regarding the citation of the text from the Large Perfection of Wisdom Sūtra: first citing it, then from "quiescent extinction" onward explaining the meaning of the sūtra. The first part refers to the three wisdoms manifesting the preceding extinguishing and illuminating; the sūtra text first generally indicates that the knowledge of all aspects is identical to the characteristic of quiescent extinction, and from "various" onward is the śāstra text explaining it. "Is called the knowledge of all aspects" is the conclusion. Next, from "characteristic of quiescent extinction" onward, the present text explains the sūtra's meaning. Restricting and streaming pertain to the function of wisdom; extinguishing and illuminating pertain to the essence of wisdom. From "without mind" onward, it further explains the essence of wisdom: when the essence of wisdom is accomplished, there is no need to make an intention; extinguishing and illuminating are constant, spontaneously quiescent; and knowing that quiescence is extinguishing, and knowing is illuminating. According to the sequential meaning, it is in the first bhūmi; according to the non-sequential meaning, the six identities should be illuminated. Under "The Great Sūtra states," in explaining the uncreated, where it says "no suffering and no truth is the real": Fascicle 12 of the Nirvāṇa [Sūtra] says, "The real dharma is the Tathāgata, empty space, and the Buddha-nature. Mañjuśrī asked: 'If so, what distinction is there among the Tathāgata, empty space, and the Buddha-nature?' The Buddha said: 'There is suffering, there is truth, and there is the real (and likewise up to the path). Good son! The Tathāgata is not suffering, is not truth, and is the real (empty space and the Buddha-nature are also like this).'" Suffering is simply the conventional; truth is simply the ultimate; the real is simply the Middle. Now, speaking from the superior perspective, it merely says "is the real." All dharmas are like this; this is called the uncreated. Therefore, the sūtra also says: "Furthermore, good son! That which is real is the Tathāgata, and the Tathāgata is the real; the real is empty space, and empty space is the real; the real is the Buddha-nature, and the Buddha-nature is the real." Thus we know that empty space and the Buddha-nature are merely alternate names for the Middle Way. The Four Truths are all the real, hence they are called the uncreated.