大乘法苑義林章 2.36

2.36

第六依行分別者，行有三種：一空、無相、無願行；二苦麁等六行；三四諦十六行。一空、無相、無願行者，若伏皆通。《顯揚》第二云「若但言空、無相、無願，通定及散、有漏無漏、聞思修慧。若言空、無相、無願三摩地，唯定非散，唯修非聞，思通有漏無漏。若言空、無相、無願解脫門，唯修無漏，唯定所攝。」故知三門皆能伏惑。然正伏惑，唯以空行。依二空門入大乘位，觀四諦理入二乘位，故通三行。此位乃在四善加行。若正斷者，大乘之中諸文說異。或說十六行中，二行為空；十行為無願，有為故；四行為無相，無為故。有說：空如前；六行為無願，有漏故；八行為無相，無漏故。有說：空如前，六行為無願，四行為無相，道四非三門。非苦諦故非空，非有漏故非無願，非無為故非無相。《顯揚》第二說「空二，無願六，無相四，同前；道四通三，道能作三門故，隨三門攝。」有說：空行通十六，無願、無相隨應同前。有說：空非緣諦，觀所執故。餘二隨應觀於四諦，二性之體不決定故。有說：三門皆通十六。於正智觀，義分三門，義分十六。故《瑜伽論》五法中言「若以解脫門言之，出世正智所攝。」又《成唯識》第八卷云「三門三性，理實皆通，即於真理具起三門。」三門故知皆通十六，於真觀中義理分故。若以別行，多分唯以空門斷惑，二我空故。是總緣空，非別空行，別空行者唯苦諦故。三門之義，如別處說。隨應攝在正體、後得二中。斷伏道理無遮二苦等六行者，此之六行唯有漏方便地，觀下苦、麁、障，隨一為無間道：觀上靜、妙、離，隨一為解脫道，唯伏惑非能斷。通凡及聖者，在二乘，非菩薩。十地菩薩不欣上厭下，以受生故。〈本地分〉說「初劫菩薩初資糧位亦用六行，然久修者既不斷煩惱而生上界，故不用為勝。」然《瑜伽論》六十九說聖者不用六行者，依多分說，理實亦用。三十六行者，亦唯伏非斷。入真觀時非十六行，相見道故。加行道中修方便故，非正真觀。菩薩兼起，二乘正用，唯無漏者非凡所得。然《佛性論》云「聲聞利根者，苦法忍第一無我行，通斷三界四真諦下八十八結。鈍根聲聞具十六行，別斷三界四真諦下八十八結。」且分上下利鈍令別，此非大乘所可證用，不須和會。其犢子部說有十三心，苦諦有三：一苦法忍，觀欲界苦。二苦法見，重觀欲苦，審盡未盡。三苦類智，合觀上二，以無後苦，不須重觀。四諦各三，故成十二。前十二心說名行向，第十三心說名住果。非此所宗，不須分別。

Sixth, distinguishing according to practice: there are three kinds of practice: (1) practice of emptiness, signlessness, and wishlessness; (2) the six practices of suffering, coarseness, etc.; and (3) the sixteen aspects of the four truths. (1) Practice of emptiness, signlessness, and wishlessness: with regard to suppression, it extends to all. Xianyang shengjiao lun, fascicle two, states: 'If one merely speaks of emptiness, signlessness, and wishlessness, it extends to both meditative absorption and distraction, sāsrava and anāsrava, and wisdom arisen from hearing, reflection, and cultivation. If one speaks of the samādhi of emptiness, signlessness, and wishlessness, it is solely meditative absorption and not distraction, solely cultivation and not hearing, and reflection extends to sāsrava and anāsrava. If one speaks of the liberation gates of emptiness, signlessness, and wishlessness, it is solely cultivation and anāsrava, subsumed solely under meditative absorption.' Therefore we know that all three gates can suppress afflictions. However, proper suppression of afflictions is only through the practice of emptiness. One enters the Mahāyāna stage relying on the two gates of emptiness, and enters the two-vehicle stage contemplating the principle of the four truths; hence, it extends to all three practices. This stage lies in the four wholesome preliminary practices. With regard to proper severing, various texts within the Mahāyāna speak differently. Some say: among the sixteen aspects, two aspects are emptiness; ten aspects are wishlessness, because they are conditioned; four aspects are signlessness, because they are unconditioned. Some say: emptiness is as before; six aspects are wishlessness, because they are sāsrava; eight aspects are signlessness, because they are anāsrava. Some say: emptiness is as before, six aspects are wishlessness, four aspects are signlessness, while the four of the path do not belong to the three gates: because they are not the truth of suffering, they are not emptiness; because they are not sāsrava, they are not wishlessness; because they are not unconditioned, they are not signlessness. Xianyang shengjiao lun, fascicle two, states: 'Emptiness has two, wishlessness has six, and signlessness has four, the same as above; the four of the path extend to all three, because the path is able to produce the three gates, and is subsumed according to the three gates.' Some say: the practice of emptiness extends to all sixteen; wishlessness and signlessness correspond to the above. Some say: emptiness does not take the truths as its object, because it contemplates what is falsely imputed; the other two contemplate the four truths accordingly, because the substance of the two natures is not fixed. Some say: all three gates extend to the sixteen. In the contemplation of correct knowledge, it is conceptually divided into three gates and conceptually divided into sixteen. Therefore the Yogācārabhūmi states regarding the five dharmas: 'If spoken of in terms of liberation gates, they are subsumed under supra-mundane correct knowledge.' Furthermore, Cheng weishi lun, fascicle eight, states: 'The three gates and three natures, in reality, extend to all; that is, upon the true reality, all three gates are fully raised.' Therefore we know that all three gates extend to the sixteen, because they are conceptually divided in true contemplation. If taken by specific practice, for the most part afflictions are severed only through the gate of emptiness, because of the emptiness of both persons and phenomena. This is emptiness that universally observes, not the specific aspect of emptiness, because the specific aspect of emptiness belongs only to the truth of suffering. The meaning of the three gates is as explained elsewhere; they are subsumed under fundamental and subsequently attained [knowledge] as appropriate. The principle of severing and suppressing does not obstruct either. (2) The six practices of suffering, etc.: these six practices are solely the stage of sāsrava expedient means. Contemplating the lower as suffering, coarse, and obstructive, any one of them serves as the uninterrupted path; contemplating the higher as calm, sublime, and detached, any one of them serves as the path of liberation. They only suppress afflictions and cannot sever them. That they extend to both ordinary beings and nobles applies to the two vehicles, not bodhisattvas. Bodhisattvas of the ten grounds do not desire the higher and despise the lower, because of taking rebirth. The 'Stage of the Fundamentals' states: 'First-aeon bodhisattvas in the initial stage of equipment also employ the six practices; however, since those of long cultivation do not sever kleśas and yet are born in the higher realms, it is preferable not to employ them.' However, when Yogācārabhūmi, fascicle sixty-nine, states that nobles do not employ the six practices, it is stated according to the majority; in reality, they are also employed. (3) The sixteen aspects: these also only suppress and do not sever. When entering true contemplation, they are not the sixteen aspects, because this is the path of seeing aspects. Because one cultivates expedient means in the preliminary path, it is not direct true contemplation. Bodhisattvas cultivate them concurrently, while the two vehicles employ them as primary; being exclusively anāsrava, they are not attained by ordinary beings. However, the Foxing lun states: 'For śrāvakas of sharp faculties, the first non-self aspect of the dharma-patience of suffering universally severs the eighty-eight fetters under the four true truths of the three realms. Śrāvakas of dull faculties possess the sixteen aspects and separately sever the eighty-eight fetters under the four true truths of the three realms.' This merely distinguishes the higher and lower, sharp and dull, to make a distinction; this is not something admissible in the Mahāyāna, so there is no need to reconcile them. The Vātsīputrīya school states that there are thirteen minds, with three for the truth of suffering: (1) dharma-patience of suffering, contemplating suffering in the desire realm; (2) dharma-view of suffering, re-contemplating the suffering of desire to examine whether it is exhausted or not exhausted; (3) subsequent knowledge of suffering, jointly contemplating the upper two [realms], which does not require re-contemplation because there is no subsequent suffering. Each of the four truths has three, thus making twelve. The first twelve minds are called proceeding toward [the fruits], and the thirteenth mind is called abiding in the fruit. This is not the doctrine of our school, so there is no need to analyze it.