大乘義章 18.16

18.16

次增說四。四有兩門：一就體分四、二就義辨四。就體分者，方便涅槃有其二種：一是斷德，除一切煩惱業苦，無為寂滅。二是行德，具足法身、解脫、般若一切種德。性淨涅槃亦有二種：一是斷德。證法本寂無相可起。故經說言「諸佛如來不生煩惱，名大涅槃。」又經說言「於十三相不取相貌，是名為寂滅真事。」如此真諦名為斷德。十三相者，如《涅槃經．聖行》中說，所謂色聲香味觸相、生住滅相、男相女相、苦樂及與不苦樂相。二是行德。真識之心從緣始顯，始顯真心說之以為一切種德，名為行德。體別如是。隨義四者，謂常樂我淨之德。辨此四義，略有五門：一明建立、二釋名辨相、三明同異、四論通局、五明大小有具不具。言建立者，大涅槃中義別塵算，今以何故偏說此四？蓋乃且據一門言。於中略以五義建立：一對除四患、二翻四倒、三治四障、四斷四過、五酬四因。除四患者，生死法中有無常苦無我不淨四種大患，斷除彼故，宣說涅槃常樂我淨。翻四倒者，聲聞之由觀生死是無常苦無我不淨，謂佛亦爾，遂起四倒；翻對彼故，宣說涅槃常樂我淨。治四障者，如《寶性論》說，障有四種：一者緣相，謂無明地，障佛真淨，對除彼故說佛真淨。二者因相，謂無漏業，障真我，對除彼故說佛真我。三者生相，謂意生身，以是意生苦陰身故，障佛真樂，除彼障故說佛真樂。四者壞相，謂變易死，障佛真常，對除彼故說佛真常。此等皆就變易因果而說其障。理實通障，隨相且分。斷四過者，如《寶性》說：一闡提謗法，障佛真淨，對治彼故說佛真淨。二外道著我，障佛真我，對除彼故說佛真我。三聲聞畏苦，障佛真樂，對除彼說佛真樂。四辟支捨心，捨諸眾生疾求取滅，障佛真常，對除彼故說佛真常。翻四因者，如《寶性論》說，因有四種，信心、般若、三昧、大悲。以修信心，對除向前闡提謗法，得佛真淨。以修般若，破除向前外道著我，得佛真我。以修三昧甚深空定，破除聲聞畏苦之心，得佛真樂。以修大悲，常隨眾生，對治向前辟支捨心，得佛真常。因別無量，且據斯分。建立如是（此一門竟）。

Next, the [enumeration of] four is additionally explained. The four comprise two gates: first, distinguishing the four in terms of essence; second, explaining the four in terms of meaning. Regarding the division in terms of essence, expedient nirvāṇa is of two kinds: first is the attribute of severance, which eradicates all afflictions, karma, and suffering, and is unconditioned and quiescent. Second is the attribute of practice, which is fully endowed with the dharmakāya, liberation, and prajñā—all the myriad attributes. Naturally pure nirvāṇa also has two kinds: first is the attribute of severance. Realizing that dharmas are fundamentally quiescent and that no marks can arise, the sūtra thus states: "That the Buddhas and Tathāgatas do not give rise to afflictions is called great nirvāṇa." Furthermore, the sūtra states: "Not grasping after marks with regard to the thirteen marks is called the true reality of quiescence." Such absolute truth is called the attribute of severance. As for the thirteen marks, as spoken in the chapter on "Noble Practice" in the Mahāparinirvāṇa-sūtra, they are: the marks of form, sound, smell, taste, and touch; the marks of arising, abiding, and ceasing; the mark of male and mark of female; and the marks of suffering, pleasure, and neither-suffering-nor-pleasure. Second is the attribute of practice: the mind of true consciousness is newly manifested through conditions; this newly manifested true mind is said to be the myriad attributes, and is termed the attribute of practice. Such are the distinctions in essence. As for the four according to meaning, they are the attributes of permanence, bliss, self, and purity. In analyzing these four meanings, there are summarily five gates: first, clarifying their establishment; second, explaining the names and distinguishing their characteristics; third, clarifying their sameness and difference; fourth, discussing their universality and restriction; fifth, clarifying whether the Mahāyāna and Hīnayāna possess them fully or not. Regarding their establishment: within great nirvāṇa, the distinct meanings are as countless as dust motes; why is it that only these four are specifically taught now? This is merely stated based on a single perspective. Within this, they are summarily established through five points: first, to counter and eliminate the four afflictions; second, to overturn the four inversions; third, to remedy the four hindrances; fourth, to sever the four faults; fifth, to repay the four causes. Eliminating the four afflictions: within the dharmas of birth and death, there are four great afflictions—impermanence, suffering, non-self, and impurity. Because they are severed and eliminated, nirvāṇa is proclaimed as permanent, blissful, self, and pure. Overturning the four inversions: śrāvakas, observing that birth and death are impermanent, suffering, non-self, and impure, presumed that the Buddha is also like this and thereupon gave rise to the four inversions; to overturn and counter them, nirvāṇa is proclaimed as permanent, blissful, self, and pure. Remedying the four hindrances: as stated in the Ratnagotravibhāga, there are four kinds of hindrances: first is the mark of condition, namely the ground of nescience, which hinders the Buddha's true purity; to counter and eliminate it, the Buddha's true purity is taught. Second is the mark of cause, namely untainted karma, which hinders the true self; to counter and eliminate it, the Buddha's true self is taught. Third is the mark of arising, namely the mind-made body; because this is a body of suffering aggregates that is mind-made, it hinders the Buddha's true bliss; to eliminate that hindrance, the Buddha's true bliss is taught. Fourth is the mark of destruction, namely inconceivable transformation-death, which hinders the Buddha's true permanence; to counter and eliminate it, the Buddha's true permanence is taught. These are all explained as hindrances in terms of the causes and fruits of transformation[-death]. In principle, they are hindrances universally, yet they are provisionally distinguished according to their characteristics. Severing the four faults: as stated in the Ratnagotravibhāga, first, icchantikas slander the Dharma, which hinders the Buddha's true purity; to counter that, the Buddha's true purity is taught. Second, non-Buddhists cling to a self, which hinders the Buddha's true self; to counter and eliminate that, the Buddha's true self is taught. Third, śrāvakas fear suffering, which hinders the Buddha's true bliss; to counter that, the Buddha's true bliss is taught. Fourth, pratyekabuddhas have an indifferent mind, abandoning all sentient beings and hastily seeking extinction, which hinders the Buddha's true permanence; to counter and eliminate that, the Buddha's true permanence is taught. Repaying the four causes: as stated in the Ratnagotravibhāga, the causes are of four kinds: the mind of faith, prajñā, samādhi, and great compassion. By cultivating the mind of faith, one counters the aforementioned slandering of the Dharma by icchantikas, obtaining the Buddha's true purity. By cultivating prajñā, one shatters the aforementioned clinging to a self by non-Buddhists, obtaining the Buddha's true self. By cultivating the samādhi of profound emptiness, one shatters the śrāvakas' fear of suffering, obtaining the Buddha's true bliss. By cultivating great compassion, one always accommodates sentient beings, remedying the aforementioned indifferent mind of pratyekabuddhas and obtaining the Buddha's true permanence. The distinct causes are immeasurable, but they are provisionally differentiated based on these. Such is their establishment (this completes the first gate).