四分律行事鈔資持記 3.960

3.960

次科，前明定學，又二，初二句示所修。即前性空也。名色，即所觀境；一蘊是色，四蘊是心；心道冥昧，止可名通，故總云名。緣修，即能觀心；生滅，即所見理；以色心二法，念念生滅，生滅故無常，無常故無性，無性故空寂，空寂即滅諦涅槃真如之理。《涅槃》偈云：諸行無常，是生滅法；生滅滅已，寂滅為樂，是也。聲聞緣覺，乘法雖異，見理是同，故云二乘同觀等。聲聞四諦，與緣覺十二因緣，止是教門開合之異；以理融教，故云無別；當知苦集與十二緣生，竝世間因果也；道滅與十二緣滅，皆出世因果也。故下，引證。《佛性論》，即大乘論，有四卷。彼明小乘所證，非真見佛性故也。虛妄即名色，無常即生滅，真如即空理。即《法華》云：是人於何而得解脫，但離虛妄，名為解脫，其實未得一切解脫是也。次慧學中。定是澄寂，慧取照用；動息不同，故云義別；同一心體，故云體同。水澄物現，鏡淨像生；定慧一異，喻之可解。

In the next section, it first clarifies the training in samādhi, which also has two parts. The first two lines show what is cultivated, namely the emptiness of nature mentioned earlier. "Name-and-form" is the object of contemplation: one aggregate is form, and four aggregates are mind; because the path of the mind is obscure and dark and can only be accessed through names, they are collectively called "name." "Cultivation based on conditions" is the contemplating mind; "arising and ceasing" is the principle realized. Because the two dharmas of form and mind arise and cease from moment to moment, arising and ceasing entails impermanence; impermanence entails lack of self-nature; lack of self-nature entails emptiness and quiescence; and emptiness and quiescence is the principle of the truth of cessation, nirvāṇa, and suchness. The verse in the Nirvāṇa Sūtra says: "All conditioned things are impermanent; this is the law of arising and ceasing. When arising and ceasing have ceased, tranquil extinction is bliss"—this is it. Although the vehicle and dharma of the śrāvaka and pratyekabuddha differ, their realization of the principle is identical, hence it says "the two vehicles contemplate identically," and so on. The śrāvaka's Four Truths and the pratyekabuddha's Twelvefold Dependent Origination differ merely as the expansion and contraction of doctrinal methods; because the principle merges the teachings, it says "there is no distinction." One should know that suffering and origination, along with the twelve links in their arising order, are the mundane causes and effects; the path and cessation, along with the twelve links in their cessation order, are the supramundane causes and effects. From "Therefore" onward, it cites proof. The Treatise on Buddha-Nature is a Mahāyāna treatise in four fascicles. It clarifies that what the Lesser Vehicle realizes is not the true vision of buddha-nature. "Delusive error" is name-and-form, "impermanence" is arising and ceasing, and "suchness" is the principle of emptiness. This is just what the Lotus Sūtra says: "Through what has this person attained liberation? Merely leaving delusive error is named liberation, yet in truth they have not attained total liberation." Next, in the training in wisdom: samādhi is clarifying and tranquil, while wisdom takes illumination and functioning; because motion and rest differ, it says "their meanings are distinct"; because they are of the same mental essence, it says "their essence is identical." When water is clear, objects appear; when a mirror is clean, images arise; the identity and difference of samādhi and wisdom can be understood through these analogies.