妙法蓮華經玄贊 7.492

7.492

諸門分別者，以十門分別：一幾蘊所攝？三諦五蘊更互相攝，滅諦不爾，彼寂靜故。二誰各幾行？答各四如次，謂無常、苦、空、無我。因、集、生、緣，滅、靜、妙、離，道、如、行、出。三何故苦諦為四行、觀為除四倒？無常除常倒，苦除二倒謂樂、淨倒，空無我除我倒，集諦四觀除四愛故。由依常倒起後有愛，次依樂、淨二倒起貪喜俱行愛及彼彼希樂愛，次依我倒起獨愛。滅為四觀，四種愛滅之所顯故。道為四觀，由能證彼四愛滅故。四誰解脫門攝幾行？五入諦現觀有幾種？六三乘觀諦有何差別？七此四諦為世俗為勝義？五十五涅槃唯勝義，六十四對非安立唯世俗攝，實通二種。八諸諦相攝。九苦有幾種，餘三亦爾。十虛空、非擇滅，何諦所攝？並如《瑜伽》、《對法》、《唯識》、《顯揚》等抄說，恐繁故止。

Regarding analysis via various headings, there is analysis via ten headings: First, how many aggregates subsume them? The three truths and the five aggregates mutually subsume one another; the truth of cessation is not like this, because it is quiescent. Second, which [truths have] how many aspects each? Answer: Four each in sequence, namely impermanence, suffering, emptiness, and non-self; cause, origin, arising, and condition; cessation, quiescence, excellence, and escape; path, correctness, practice, and deliverance. Third, why does the truth of suffering have four aspects and contemplations? To eliminate the four inversions: impermanence eliminates the inversion of permanence; suffering eliminates two inversions, namely bliss and purity; emptiness and non-self eliminate the inversion of self. The four contemplations of the truth of the origin eliminate the four cravings: relying on the inversion of permanence, craving for future existence arises; next, relying on the two inversions of bliss and purity, craving conjoined with greed and joy as well as craving that desires various pleasures arise; next, relying on the inversion of self, craving for self-existence arises. Cessation has four contemplations because it is manifested by the cessation of the four kinds of craving. The path has four contemplations because it can realize the cessation of those four cravings. Fourth, which gates of liberation subsume how many aspects? Fifth, how many kinds of direct realizations entering the truths are there? Sixth, what difference is there in the three vehicles’ contemplation of the truths? Seventh, are these four truths conventional or ultimate? In [Fascicle] Fifty-five [of the Yogācārabhūmi-śāstra], nirvāṇa is purely ultimate; in [Fascicle] Sixty-four, compared with the non-established [truth], they are subsumed only under the conventional; in truth, they apply to both kinds. Eighth, mutual subsumption of the truths. Ninth, how many kinds of suffering are there? The other three are also like this. Tenth, under which truth are space and uncalculated cessation subsumed? All are as explained in the commentaries on the Yogācārabhūmi, the Abhidharmasamuccaya, the Vijñaptimātratāsiddhi, the Prakaraṇāryavācā, and so on; fearing verbosity, I refrain.