止觀輔行傳弘決 1.106

1.106

次別教無量弘誓者，初總明諦境。照知一心起無量心，心無量故迷解無量。迷即十界苦集，解即四種道滅，故云四諦有無量相。《楞伽》第五云「如來藏為善不善因」者，即理性如來為善惡本，應以十界互為善惡。《大論》四十一云「如大池水，象入則濁、珠入則清。」當知池水為清濁本，珠象以為清濁之緣。然別四諦攝四四諦，自他始終須遍學故，所學既多故云無量。次「三界無別法」下別明四諦，先明苦集、次明道滅。初苦集中，先總、次別。初總文中雖未別釋苦集之相，言中已有苦集之別。「三界無別法」，苦也。「唯是一心作」，集也。「心如工畫師」，譬集也。「造種種色」，譬苦也。心構即集，六道即苦。既云種別，當知六道但略語耳，具足應云十界苦集。「謂如是」下，別明集也。「如是生死」下，別明苦也。苦集是所破，故具明十界。道滅是能破，能破有長短內外體析等，故知初總略云六道。「還翻」下，總明道滅。翻苦集心生於道滅，故初文云「為迷解本」。「譬如畫師」下，譬總也。畫師，菩薩身也。手，如菩薩心性。筆，譬所觀之心。諸色，六道因果。「洗蕩」謂破因果，「墡彩」謂道滅也。又修空如洗蕩，假觀如繢彩，亦是次第三諦之相。「所謂」下，別明道滅，一一諦中具列次第四教之相。初道諦中云「紆通、直通至化城」者，即生、無生兩道品也。「紆通、直通至寶所」者，即無量、無作兩道品也。或云寶渚。渚者，水中可居曰洲，小洲曰渚亦曰水畔，今以陸極水際為渚。道諦具足應明七科，且釋念處，餘六略無。紆直二種通至化城，破見思惑。直通之中不云不淨，但云「身空」等者，以觀巧故不同前拙。紆直二種通寶渚中，初紆通中，具足應云無常、常、非常非無常。今文中云乃至者，略却於常，所以且云無常。「無常即空」者，此是約化他門。更重牒前化城紆直不云不淨者，亦是通舉初二觀法，攝不淨等悉皆無常，無常生滅也，無常即空無生也。無量、無作等對於始終，分別可知。常破塵沙，雙非破無明，乃至不淨亦復如是。「是人見滅」去，別明滅諦。文中皆取斷位為滅。於中亦具四教滅位，雖有無作滅位之名，但是別人初地位耳。若爾，道諦何故具列紆直二通至寶所耶？答：此約教證二道以說，故《四念處》中「問曰：別人既有無作四諦，無作既勝，何不緣勝而發心耶？答：別家以無作是果，果不通因故不緣之。」雖遠期中正意是緣無量發心，初地無作由之而得，故曰至果方成無作。若爾，秖應列地以為無作，何故備列圓位始終？答：在教道時但云地上，若入證道即是初住。地前即成住前諸位，故寄此中備列諸位。初是生滅位，次從「是人見滅至支佛」，無生位也。從「是人見滅至妙覺」，別位也。從「是人見滅乃至妙覺」，圓位也。「分別」下，總結四諦皆從心生。言「十六門道滅」者，四教四門門門四諦，是故得有十六道滅。「及一切」者，及十方界一切佛法也。

Next, regarding the immeasurable great vows of the distinctive teaching, first the object of the truths is explained in general. Illumination knows that the one mind gives rise to immeasurable minds, and because minds are immeasurable, delusion and understanding are immeasurable. Delusion comprises the suffering and origin of the ten realms, and understanding comprises the four types of path and cessation; hence it is said that the four truths possess immeasurable aspects. The fifth [roll] of the *Laṅkāvatāra* says, "The tathāgatagarbha is the cause of both the good and the not-good." This means that the Tathāgata of principle-nature is the root of good and evil, and one should take the ten realms as mutually good and evil. Fascicle forty-one of the *Dazhidulun* says: "Just as with the water of a great pool, when an elephant enters it becomes turbid, and when a jewel enters it becomes clear." One should know that the pool's water is the root of clarity and turbidity, while the jewel and the elephant serve as the conditions for clarity and turbidity. However, the distinctive four truths subsume the four kinds of four truths; because oneself and others, from beginning to end, must learn them all, and what is learned is vast, they are called "immeasurable." Next, from "In the three realms there is no separate dharma" downward, the four truths are explained separately, first explaining suffering and origin, and next path and cessation. In the first part on suffering and origin, there is first a general statement and then a specific one. Although the general passage does not yet separately explain the characteristics of suffering and origin, the distinction between suffering and origin is already present in the words. "In the three realms there is no separate dharma" is suffering. "It is solely made by the one mind" is origin. "The mind is like a master painter" is a metaphor for origin. "Producing various forms" is a metaphor for suffering. The mind's contrivance is origin; the six destinies are suffering. Since it says "various kinds," one should know that the six destinies are merely an abbreviated statement; stated fully, it should be the suffering and origin of the ten realms. From "That is to say, such..." downward, origin is explained separately. From "Such birth and death..." downward, suffering is explained separately. Because suffering and origin are what is refuted, the ten realms are set forth fully. Path and cessation are that which refutes; that which refutes has length and shortness, internal and external, somatic analysis, and so forth; thus one knows that the initial general statement spoke concisely of the six destinies. From "Conversely overturning..." downward, path and cessation are explained in general. Overturning the mind of suffering and origin produces path and cessation; hence the earlier text says, "serving as the root of delusion and understanding." From "Like a painter..." downward, the metaphor is given in general. The painter is the bodhisattva's body. The hand is like the bodhisattva's mind-nature. The brush is a metaphor for the mind that is contemplated. The various pigments are the causes and effects of the six destinies. "Washing away" means destroying cause and effect; "applying paint" refers to path and cessation. Furthermore, cultivating emptiness is like washing away, and the provisional contemplation is like applying paint; these are also the marks of the sequential three truths. From "What is called..." downward, path and cessation are explained separately, and within each individual truth, the marks of the sequential four teachings are fully set forth. In the truth of the path, where it says "circuitously traversing and directly traversing to the conjured city," this refers to the path aids of both arising and non-arising. Where it says "circuitously traversing and directly traversing to the jewel cache," this refers to the path aids of both the immeasurable and the unconditioned. Or it says "jewel islet." As for an islet (zhu), a habitable place in water is called an isle (zhou); a small isle is called a zhu, and is also called a waterbank; here, the point where land ends at the water's edge is taken as a zhu. The truth of the path should fully explain the seven categories; here it only explains the stations of mindfulness, the remaining six being omitted for brevity. Both the circuitous and direct kinds pass to the conjured city, destroying the afflictions of view and thought. In the direct path it does not mention impurity, but merely says "the body is empty" and so forth, because the contemplation is skillful and not clumsy like the previous one. In the circuitous and direct passings to the jewel islet, in the initial circuitous path, it should fully say: impermanence, permanence, neither-impermanence-nor-permanence. Now, where the text says "and so forth," it omits "permanence," which is why it provisionally says "impermanence." As for "impermanence is emptiness," this is in terms of the gate of converting others. Reiterating why the previous circuitous and direct paths to the conjured city did not mention impurity, it also generally adduces the first two contemplative methods, subsuming impurity and the rest as entirely impermanent: impermanence is arising and perishing, and "impermanence is emptiness" is non-arising. The immeasurable, the unconditioned, and so on correspond to the beginning and the end, which can be distinguished and understood. Permanence refutes dust-sand [delusions]; the dual negation refutes ignorance; and so forth down to impurity, which is likewise. From "This person sees cessation" onward, the truth of cessation is explained separately. In the text, the stages of severance are all taken as cessation. Within this, the stages of cessation of the four teachings are also fully present; although there is the name of the unconditioned stage of cessation, it is merely the first ground of a person of the distinctive [teaching]. If so, why does the truth of the path fully list both the circuitous and direct paths leading to the jewel cache? The answer: this is spoken in terms of the two paths of teaching and realization. Hence, the *Four Stations of Mindfulness* asks: "Since a person of the distinctive [teaching] has the unconditioned four truths, and the unconditioned is superior, why not arouse the mind by taking the superior as an object? The answer: in the distinctive school, the unconditioned is the fruit, and because the fruit does not communicate to the cause, they do not take it as an object." Although they distantly look forward to the Middle, the primary intent is to arouse the aspiration taking the immeasurable as the object; the unconditioned of the first ground is attained by means of this, hence it is said that only upon reaching the fruit does it become unconditioned. If so, one should merely list the grounds as the unconditioned; why fully list the stages of the perfect [teaching] from beginning to end? The answer: while in the path of teaching, one only speaks of being on the grounds; if one enters the path of realization, that is the first stage of abiding. What is prior to the grounds becomes the various stages prior to abiding; hence, by accommodation, the various stages are fully set forth here. The first is the stage of arising and perishing. Next, from "This person sees cessation up to the pratyekabuddha" is the stage of non-arising. From "This person sees cessation up to wonderful awakening" is the distinctive stage. From "This person sees cessation and even up to wonderful awakening" is the perfect stage. From "Differentiating..." downward, it generally concludes that the four truths all arise from the mind. As for the "sixteen gates of path and cessation," the four teachings have four gates, and each gate has four truths; therefore there can be sixteen paths and cessations. As for "and all," this refers to all the Buddha-dharmas of the worlds of the ten directions.