大乘入道次第 1.55

1.55

次十六心相見道者，《對法》等云：「謂於苦諦有四種心：一苦法智忍，謂觀三界苦諦真如。二苦法智，謂忍無間觀前真如，證前所斷煩惱解脫。三苦類智忍，謂智無間無漏慧生，於法忍智各別內證，言後聖法皆是此類。四苦類智，謂此無間無漏智生，審定印可苦類智忍。」釋，苦者，苦諦。法者，謂是苦諦所起增上教法。智者，謂於方便道中緣苦法智。忍者，謂於苦諦之中所起現證無漏之慧。二苦法智，謂忍無間者，次前忍後而起緣如，名無間也。餘可悉矣。苦諦既爾，餘之三諦，諦各有四，准苦諦說。又此十六，八觀真如，八觀正智。法忍、法智而緣於如，類忍、類智而緣於智。

Next, regarding the mimetic path of seeing of sixteen moments of mind, the Abhidharmasamuccaya and other texts state: "There are four kinds of minds regarding the truth of suffering: First, the receptivity to the dharma-knowledge of suffering, which is contemplating the tathatā of the truth of suffering of the three realms. Second, the dharma-knowledge of suffering, which, immediately following upon the receptivity, contemplates that preceding tathatā and realizes liberation from the afflictions previously severed. Third, the receptivity to the subsequent knowledge of suffering, wherein, immediately following upon knowledge, untainted prajñā arises, realizing individually within oneself the dharma-receptivity and dharma-knowledge, stating that the subsequent noble dharmas are all of this category. Fourth, the subsequent knowledge of suffering, wherein, immediately following upon this, untainted wisdom arises, verifying and confirming the receptivity to the subsequent knowledge of suffering." In explanation: "Suffering" is the truth of suffering. "Dharma" refers to the superior teaching that arises concerning the truth of suffering. "Knowledge" refers to the wisdom cognizing the dharma of suffering during the path of expedient means. "Receptivity" refers to the untainted prajñā arising within the truth of suffering that directly realizes [it]. Second, as for the dharma-knowledge of suffering arising "immediately following upon receptivity": arising immediately after the preceding receptivity to cognize tathatā is called "immediately following." The rest may be understood accordingly. The truth of suffering being such, the remaining three truths likewise each have four, explained in accordance with the truth of suffering. Furthermore, among these sixteen, eight contemplate tathatā, and eight contemplate correct knowledge. Dharma-receptivity and dharma-knowledge cognize tathatā, while subsequent receptivity and subsequent knowledge cognize knowledge.