法華文句記 6.37

6.37

「若知」去起念處觀，《俱舍》云：「修五停已，次修念處，謂以止觀自相共相修身受心法，自相別修也。」一切有為皆無常相，一切有漏皆是苦相及一切法空相，除此三外，自餘一切皆法念處攝，一一各有三緣，謂自、他、俱，總成十二，從麁至細。言總相者，或總二三四。此總仍別唯法念總，具如《玄》文四句分別。四生者，胎、卵、濕、化，具如《俱舍》第八〈世品〉明。《論》云：「於中有四生，有情謂卵等，人旁生具四，地獄及諸天，中有唯化生，鬼通胎化二。」「即大驚怖」至「有苦」者，長者大悲小應，與其退大之心同時而起。無樂有苦之言義兼大小，昔曾聞大義如有樂，退大流轉亡其觀解，慈念無樂唯有其苦，苦故宜悲，大小應法須釋出之。「我雖」至「之義」者，雖出而入故成慈悲。

From 'if one knows' onward initiates the contemplation of the applications of mindfulness. The *Kośa* says: 'Having cultivated the five mind-stoppers, one next cultivates the applications of mindfulness, which means cultivating body, feeling, mind, and dharmas through their specific characteristics and common characteristics by means of calming and contemplation; specific characteristics are cultivated separately.' All conditioned things have the characteristic of impermanence; all defiled things have the characteristic of suffering; and all dharmas have the characteristic of emptiness. Excluding these three, all remaining things are subsumed under the application of mindfulness to dharmas. Each has three conditions: self, other, and both, totaling twelve, progressing from coarse to subtle. As for the common characteristic: it may combine two, three, or four. This common characteristic is still distinct; only the mindfulness of dharmas is completely general, fully distinguished as in the four propositions in the *Fāhuá xuányì*. The four modes of birth are: womb, egg, moisture, and miraculous birth, fully clarified as in Chapter Eight, the 'World Chapter' of the *Kośa*. The *Treatise* says: 'Among them are four modes of birth; sentient beings refer to egg-born and the rest. Humans and animals possess all four; the hells and the various heavens, as well as the intermediate state, are solely miraculously born; ghosts encompass both womb and miraculous birth.' As for 'was greatly alarmed and terrified' to 'there is suffering': the elder's great compassion and small response arose simultaneously with their mind of retreating from the Great [Vehicle]. The statement that 'there is no joy, only suffering' bears the meaning of both Great and Small: formerly having heard the Great, in principle there was joy; having retreated from the Great and wandered in transmigration, they lost their contemplative understanding. Compassionately mindful that there is no joy, only suffering—because of suffering, compassion is appropriate; the responsive dharmas of Great and Small must be explained and brought forth. As for 'Although I' to 'the meaning of': although having exited, he enters, thus constituting benevolence and compassion.