止觀輔行傳弘決 1.83

1.83

次「又九」下，別約四諦。於中初文直約四諦。「生死」、「涅槃」，即是苦、滅。次動不動，即是集道。次「有為」下，重約諸法，先列。次從「又九」下，樹也。苦集同有為有漏，苦雖先明，若相對說，應云有為有漏是苦諦，無為無漏是滅諦。文雖不說，意必兩兼。「曲」謂析智紆迴，「拙」謂生滅拙度，「灰」謂灰身滅智，「近」謂但至化城。下去例之。次「有為有漏」等者，若相對說，亦應云有為無漏是道諦。文雖偏舉，意必兩兼。次「善惡染淨」等者，若單舉者應云善淨。與集對列是故雙舉。文雖雙舉，義歸一邊。次「縛脫」等者，准道可知，並逐語便或單或複。次「若得」下，總結。是則念念恒簡是非，設起非心應以當教是心滅之，非心即是險道眾惡。「若見此意」等者，結歎。似初依人舉讚之言，未必全爾。

Next, from "furthermore, nine" onwards, he specifically addresses the four noble truths. Therein, the initial text directly treats the four noble truths: "saṃsāra" and "nirvāṇa" are suffering and cessation; next, "active" and "inactive" are the origin and the path. Next, from "conditioned" onwards, he again addresses the various dharmas, first listing them. Next, from "furthermore, nine" onwards, he establishes them. Suffering and the origin are both conditioned and with outflows; although suffering was explained first, if stated in opposition, one should say that conditioned and with outflows is the truth of suffering, and unconditioned and without outflows is the truth of cessation. Although the text does not say so, the intent necessarily encompasses both. "Crooked" refers to the circuitousness of analytical wisdom; "crude" refers to the crude deliverance of arising and cessation; "ashes" refers to turning the body to ashes and annihilating wisdom; "near" refers to reaching merely the phantom city. What follows should be understood by analogy. Next, regarding "conditioned, with outflows," etc., if stated in opposition, one should also say that conditioned and without outflows is the truth of the path. Although the text adduces it partially, the intent necessarily encompasses both. Next, regarding "wholesome and unwholesome, defiled and pure," etc., if adduced singly, one should say "wholesome and pure"; because it is listed in opposition to the origin, it is adduced doubly. Although the text adduces both, the meaning reverts to one side. Next, "bondage and liberation," etc., can be understood by analogy with the path; they all follow verbal convenience, being either single or compound. Next, from "if one attains" onwards, he concludes generally. This being so, thought after thought constantly sifts correctness and error; should an erroneous mind arise, one ought to extinguish it with the correct mind of the corresponding teaching; the erroneous mind is precisely the perilous path and multiple evils. Regarding "if one sees this intent," etc., this is a concluding praise. It resembles words of praise adduced by a person of the initial reliance, though not necessarily entirely so.