大乘義章 3.9

3.9

次對三苦共相收攝。八中前七，別配三苦；後一是總，總攝三苦。就前七中，有通有別。即壞即苦、即行即苦，義通前七，不待言論，緣而致惱，義有隱顯。生老病死，苦苦所收。若緣老時失於莊色，病失強力，死失壽命。而致惱者，壞苦所攝。愛別離者，壞若所收。怨憎會中，義有兩兼：三塗苦報刀杖等緣而強聚集，苦苦所收；涉求之行而強現前，行苦所攝。求不得中，義具三苦，於惡於苦求離不得，苦苦所收；於善於樂求合不得，壞苦所攝；涉求行心求離不得，即是行苦。五盛陰中，一切斯具。八苦如是。如《地持》中隨別分為百一十苦，若廣分之苦乃無量。苦諦如是。次辨集諦，開合非一，總唯一集。或分為二，二有三門：一就性分二，唯善與惡，無記無報是以不論。二緣正分二，唯業、煩惱，業為正集，故煩惱緣集。三麁細分二，所謂分段、變易之因。或分為三，所謂三界生死之因，據斯統攝一切分段變易之因悉在其中。或分為四，分段變易，各有緣正，合為四也。分段因中，有漏業因，四住為緣。變易因中，無涉業因，無明為緣。問曰：無涉云何為因？緣照無漏，能生三乘生滅法身，故說因耳。或分段為五，所謂五道生死因也。或分為六，所謂六道生死之因。又分段中三有之因，變易因中三乘之因，亦得分六。或分為十，五道因中各有緣正，故有十也。或分十二，六道因中各有緣正，即為十二。又分段中三有之因各有緣正，變易之中三乘之因亦有緣正，以此通論亦有十二。故經說言「又如取緣有漏業因而生三有，無漏業因無明為緣，生阿羅漢及辟支佛、大力菩薩三種意生身等。」若廣分別，集亦無量。集諦如是。次辨滅諦。開合非一，總唯一滅。或分為二，二有四門：一約所滅因果分二，生死因盡是有餘滅，生死果喪是無餘滅。二約所滅分段變易二種分二，分段死盡是有餘滅，變易死盡是無餘滅。三大小分二，二乘所得是其小滅，佛菩薩所得是其大滅。四性淨方便，分為二種。無始法性，本隱今顯，是性淨滅；斷障而得，是方便滅。或分為三，三有三門：一約所滅假實空心以之為三。因和合中，取立定性，是迷假心；法和合中，取立定性，是迷實心；無漏之慧，是其空心。滅此三心，為三滅也。假實兩心，成實法中，聞慧伏滅，𤏙等已去見理永滅。大乘法中，善趣伏滅，種性已上漸次永滅。若論空心，成實法中，滅定暫滅，無餘涅槃畢竟永滅。大乘法中，種性已上隨分漸滅，真德漸顯，至佛乃盡。二約所滅煩惱、業、苦，三分分別。三就人分別，謂三乘人所得滅也。或分為四，分段之中因果盡處分為二種，變易之中因果盡處亦分二種，故合四也。又復經中宣說涅槃遠離十想，亦得分十。此義如後涅槃章中具廣分別。隨義異論，數別難窮。滅諦如是。次辨道諦，開合非一，總唯一道。或分為二，二有四門：一因果分二，因所行是其因道，果中所成是其果道。二約對治分二，所謂分段變易對治為二道也。三大小分二、二乘所行以為小道，大乘所行以為大道。四真妄分二，緣修對治是其妄道，真實行德是其真道。或分為三，三有五門：一聞思修分為三種，此義如後三慧章中具廣分別。二戒定慧分為三種，戒定通具，慧為道體。三證助不住，開分三種。四約位分三，所謂見、修及無學道。五隨人分三，謂三乘人所行道也。或分為四，四有三門：一就行分四，謂聞、思、修、證。二約位分四，謂方便道、見道、修道及無學道。三隨人分四，謂聲聞、緣覺、菩薩及與佛道。或分為五，謂聞、思、修、報生識智及與證智。聲聞乘中見、修、無學分之為三，緣覺、大乘各別為二，合有五也。或分為六，謂三乘中各分因果。或分為七，謂七覺支。或分為八，謂八正道。或分為九，謂三乘中各有見、修及無學道。或復分為三十七道，廣則無量。道諦如是。

Next, they are correlated with and subsumed under the three sufferings. Among the eight, the first seven are separately allocated to the three sufferings; the last one is general, subsuming the three sufferings in general. Regarding the first seven, there are general and specific aspects. Being identical with decay being suffering, and being identical with conditioning being suffering, the meaning generally applies to the first seven without needing elaboration; yet when conditioning brings about afflictive distress, the meaning has implicit and explicit aspects. Birth, aging, illness, and death are subsumed under the suffering of suffering. If conditioned by aging one loses splendid complexion, by illness loses strong vitality, and by death loses life-span, and distress is brought about thereby, these are subsumed under the suffering of decay. Separation from what is loved is subsumed under [the suffering of] decay. Within association with the hated, the meaning involves two aspects: when the painful retributions of the three miserable realms or conditions such as swords and clubs forcefully assemble, this is subsumed under the suffering of suffering; when the mental activities of involvement and seeking forcefully manifest, this is subsumed under the suffering of conditioning. Within the suffering of not getting what one seeks, the meaning includes all three sufferings: failing in seeking to escape evil and suffering is subsumed under the suffering of suffering; failing in seeking to unite with the good and pleasant is subsumed under the suffering of decay; and the active mind of involvement and seeking being unable to escape seeking is just the suffering of conditioning. In the five clinging aggregates, all of these are completely present. Such are the eight sufferings. As explained in the *Bodhisattvabhūmi* (*Dichi*), they are differentiated into one hundred and ten sufferings, and if differentiated extensively, sufferings are indeed measureless. Such is the truth of suffering. Next is the explanation of the truth of origin. Its divisions and syntheses are manifold; in general, it is just a single origin. Or it is divided into two. The twofold division has three approaches: first, dividing into two based on nature, being only good and evil, while neutral [karmas] bring no retribution and are therefore not discussed; second, dividing into two as condition versus primary cause, being only karma and afflictions—karma being the primary origin, afflictions being the conditioning origin; third, dividing into two as coarse versus subtle, namely the causes of cyclic births and deaths of separate sections and change. Or it is divided into three, namely the causes of cyclic birth and death in the three realms, and according to this, it completely subsumes all causes of separate sections and change within it. Or it is divided into four: separate sections and change each have condition and primary cause, combining into four. Among the causes of separate sections, tainted karma is the primary cause, and the four dwellings are the condition. Among the causes of change, untainted karma is the primary cause, and ignorance is the condition. Question: How can the untainted serve as a cause? Answer: Because contemplation conditioned on the untainted can generate the three vehicles' arising-and-perishing dharmakāya, it is called a cause. Or it is divided into five, namely the causes of cyclic birth and death in the five destinies. Or it is divided into six, namely the causes of cyclic birth and death in the six destinies. Furthermore, the causes of the three realms of existence within separate sections and the causes of the three vehicles within the causes of change can also be divided into six. Or it is divided into ten: the causes of the five destinies each have condition and primary cause, thus making ten. Or it is divided into twelve: the causes of the six destinies each have condition and primary cause, thus making twelve. Furthermore, the causes of the three realms of existence within separate sections each have condition and primary cause, and the causes of the three vehicles within change also have condition and primary cause; discussing them generally in this way also yields twelve. Thus a sūtra says: 'Furthermore, just as conditioned by grasping, tainted karmic causes give rise to the three realms of existence, so with untainted karmic causes and ignorance as condition, the three kinds of mind-made bodies of arhats, pratyekabuddhas, and bodhisattvas of great power are produced.' If extensively differentiated, origins are also measureless. Such is the truth of origin. Next is the explanation of the truth of cessation. Its divisions and syntheses are manifold; in general, it is just a single cessation. Or it is divided into two. The twofold division has four approaches: first, dividing into two according to the eradicated causes and effects: the exhaustion of the causes of cyclic birth and death is cessation with remainder; the demise of the fruits of cyclic birth and death is cessation without remainder. Second, dividing into two according to the two types of eradicated [birth and death]: the exhaustion of the death of separate sections is cessation with remainder; the exhaustion of the death of change is cessation without remainder. Third, dividing into two as Great versus Small: that attained by the two vehicles is the small cessation; that attained by buddhas and bodhisattvas is the great cessation. Fourth, dividing into two as naturally pure versus expedient: the beginningless dharma-nature, originally concealed and now revealed, is the naturally pure cessation; that attained through severing obstacles is the expedient cessation. Or it is divided into three. The threefold division has three approaches: first, taking the eradicated conceptual, substantial, and empty minds as three: within a combination of causes, grasping and establishing a fixed nature is the mind deluded about the conceptual; within a combination of dharmas, grasping and establishing a fixed nature is the mind deluded about the substantial; the untainted wisdom is the empty mind. The cessation of these three minds constitutes the three cessations. As for the two minds of the conceptual and the substantial: in the teachings of the *Tattvasiddhi*, they are suppressed and eliminated by the wisdom of hearing, and from the stage of heat onward they are eternally eliminated upon seeing the principle; in the teachings of the Mahāyāna, they are suppressed and eliminated in the good destinies, and from the lineage stage onward they are gradually eliminated eternally. If we speak of the empty mind: in the teachings of the *Tattvasiddhi*, it is temporarily ceased in the concentration of cessation, and completely and eternally ceased in nirvāṇa without remainder; in the teachings of the Mahāyāna, it is gradually ceased according to one's portion from the lineage stage onward, while the true virtues gradually become apparent, reaching completion only upon Buddhahood. Second, differentiated into three parts according to the eradicated afflictions, karma, and suffering. Third, differentiated according to persons, namely the cessations attained by the persons of the three vehicles. Or it is divided into four: the exhaustion of cause and effect within separate sections is divided into two kinds, and the exhaustion of cause and effect within change is also divided into two kinds, thus combining into four. Furthermore, sūtras explain that nirvāṇa is free from ten notions, which may also be divided into ten. This meaning will be fully and extensively differentiated later in the chapter on nirvāṇa. When discussed differently according to meaning, the numerical classifications are difficult to exhaust. Such is the truth of cessation. Next is the explanation of the truth of the path. Its divisions and syntheses are manifold; in general, it is just a single path. Or it is divided into two. The twofold division has four approaches: first, dividing into two as cause and effect: that practiced in the causal stage is the causal path, and that accomplished in the fruitional stage is the fruitional path. Second, dividing into two according to remedies, namely the remedies for separate sections and for change as the two paths. Third, dividing into two as Great versus Small: that practiced by the two vehicles is the small path; that practiced by the Mahāyāna is the great path. Fourth, dividing into two as true versus deluded: conditioned cultivation of remedies is the deluded path; the virtues of true practice are the true path. Or it is divided into three. The threefold division has five approaches: first, dividing into three as hearing, reflection, and cultivation; this meaning will be fully and extensively differentiated later in the chapter on the three wisdoms. Second, dividing into three as morality, concentration, and wisdom: morality and concentration are universally possessed, while wisdom is the substance of the path. Third, opening into three kinds as realized, assisting, and non-abiding. Fourth, dividing into three according to stages, namely the paths of seeing, cultivation, and no-more-learning. Fifth, dividing into three according to persons, namely the paths practiced by the persons of the three vehicles. Or it is divided into four. The fourfold division has three approaches: first, dividing into four according to practice, namely hearing, reflection, cultivation, and realization. Second, dividing into four according to stages, namely the path of expedients, the path of seeing, the path of cultivation, and the path of no-more-learning. Third, dividing into four according to persons, namely the paths of śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. Or it is divided into five, namely hearing, reflection, cultivation, retributive consciousness-cognition, and realization-cognition; or, within the śrāvaka vehicle, dividing into the three of seeing, cultivation, and no-more-learning, while the pratyekabuddha and Mahāyāna each have two, totaling five. Or it is divided into six, namely dividing each of the three vehicles into cause and effect. Or it is divided into seven, namely the seven factors of awakening. Or it is divided into eight, namely the eightfold noble path. Or it is divided into nine, namely each of the three vehicles having paths of seeing, cultivation, and no-more-learning. Or it is further divided into the thirty-seven factors of the path; extensively, they are measureless. Such is the truth of the path.