摩訶止觀 8.43

8.43

句句各開四。初句四者，謂：不斷不入、斷不入、亦斷亦不斷不入、非斷非不斷不入。初謂起惡凡夫，二謂得禪外道，三謂得禪起見外道，四謂無記人。次句四者，謂：斷入、不斷入、亦斷亦不斷入、非斷非不斷入。初謂析法無學，二謂體法無學，三謂析、體兩學人，後謂真理性冥，即是入也。第三四句者：亦斷亦不斷亦入亦不入、斷亦入亦不入、不斷亦入亦不入、非斷非不斷亦入亦不入。初謂析、體兩學人，二謂析法學人，三謂體法學人，四謂通學、無學人真理也。第四四句者：非斷非不斷非入非不入、斷非入非不入、不斷非入非不入、亦斷亦不斷非入非不入。初謂凡聖等理，二謂析法聖理，三謂體法聖理，四謂析體學人理。此說十六句，就根本四句，合二十句入涅槃。

Each proposition opens into four. The four of the first proposition are: not severing and not entering; severing and not entering; both severing and not severing, and not entering; neither severing nor not severing, and not entering. The first refers to ordinary beings who give rise to evil; the second refers to tīrthikas who attain dhyāna; the third refers to tīrthikas who attain dhyāna and give rise to views; the fourth refers to neutral persons. The four of the second proposition are: severing and entering; not severing and entering; both severing and not severing, and entering; neither severing nor not severing, and entering. The first refers to those beyond training through analyzing dharmas; the second refers to those beyond training through embodying dharmas; the third refers to practitioners in training of both analysis and embodiment; the last refers to the principle of true nature being dark and merged [with reality], which is itself entering. The third set of four propositions is: both severing and not severing, and both entering and not entering; severing, and both entering and not entering; not severing, and both entering and not entering; neither severing nor not severing, and both entering and not entering. The first refers to practitioners in training of both analysis and embodiment; the second refers to practitioners in training through analyzing dharmas; the third refers to practitioners in training through embodying dharmas; the fourth refers to the true principle common to both those in training and those beyond training. The fourth set of four propositions is: neither severing nor not severing, and neither entering nor not entering; severing, and neither entering nor not entering; not severing, and neither entering nor not entering; both severing and not severing, and neither entering nor not entering. The first refers to the equal principle of ordinary beings and sages; the second refers to the noble principle of analyzing dharmas; the third refers to the noble principle of embodying dharmas; the fourth refers to the principle of practitioners in training of both analysis and embodiment. These sixteen propositions are explained, which together with the fundamental four propositions make twenty propositions on entering nirvāṇa.