妙法蓮華經玄贊 5.228

5.228

贊曰：父遂心安也。離災度難名安穩出。「四衢道」者四諦理也，三乘並觀四諦理故。《大般若》中說四衢道為四諦故，離煩惱障出分段生。無擁名露，各有所依果滿之位名地，以智安處證之名坐。分段生死當五蘊苦，惑、業皆盡或斷或伏，離三障故名無障礙。適父本意故泰然，見子超危故歡喜。二乘之人得阿羅漢，斷諸煩惱住有餘依涅槃，大乘之人已入初地得無住涅槃，伏諸煩惱離分段死，名露地坐無復障礙。

Commentary: The father's mind attained peace. Being freed from disasters and crossing beyond peril is called 'safely emerging.' The 'crossroads' are the principle of the four [noble] truths, because [practitioners of] all three vehicles equally contemplate the principle of the four truths. In the *Mahāprajñāpāramitā*, the crossroads are explained as the four truths, because by leaving behind the affliction obstacle, one emerges from samsāra of differentiated births (pariccheda-saṃsāra). Having no obstruction is called 'open'; the stage of complete fruition upon which each relies is called 'ground'; peacefully abiding in it and realising it through wisdom is called 'sitting.' Samsāra of differentiated births corresponds to the suffering of the five aggregates; with defilements and karmas completely exhausted, either cut off or suppressed, and free from the three obstacles, it is called 'unobstructed.' Conforming to the father's original intention, he was tranquil; seeing his children escape danger, he rejoiced. People of the two vehicles attain arhatship, cut off all afflictions, and abide in nirvāṇa with remainder; people of the Great Vehicle have already entered the first bhūmi, attained non-abiding nirvāṇa, suppressed all afflictions, and left behind differentiated death—this is called sitting on the open ground with no further obstruction.