止觀輔行傳弘決 1.98

1.98

初聞生滅生四解中，初生生滅者，世與出世秖是四諦，生生不已故曰「新新」，四相所相故曰「遷移」，即苦集也。「戒慧」略舉道諦，「解脫」略舉滅諦，即有為無為二種解脫。「寂靜」即是所證滅理。「得佛」上求，「說道」下化。生無生解中云「無刺」者，此引《大經》二十七文「法性空中云何言有苦集之刺，而言欲拔修道滅耶？」四皆無主，故並云「誰」。無主故空，故云「清淨」。「能」謂道滅，「所」謂苦集，能所不二故云「寂然」。生無量解者，非於二邊，教道但中。煩惑不染，故云「獨拔」。邊非即中，中在邊表，故下喻意如中道華離二邊水，出纏智月處法性空。生圓解中變非雙照者，雖三相即，中性雙非，三一相即與法界等，名異義同。「常樂」，略舉四德中二。備一切法，故云「具足」。若據此意見相神變，一一皆應生於四解。但於聲教此土所宜，從聞為便，故於此中委明十六，況聞通深淺，見等不然。「執石」等者，石毒寶藥性本不二，隨人所感各見不同。諸法亦爾，本是法界，前三教人謂為苦集，圓頓智照義之如執，即是法界如成寶等。毒藥，具如《大經》釋摩男緣。

First, within hearing arising and perishing and producing four understandings: first, producing [the understanding of] arising and perishing—the mundane and the supramundane are simply the four noble truths; arising and arising without cessation is therefore called "ever-renewed"; being characterized by the four characteristics [of conditioned phenomena] is therefore called "shifting and changing", which is suffering and accumulation. "Precepts and wisdom" briefly indicates the truth of the path; "liberation" briefly indicates the truth of cessation, namely the two kinds of liberation, conditioned and unconditioned. "Quiescence" is precisely the principle of cessation that is realized. "Attaining Buddhahood" is seeking above; "expounding the Path" is converting below. In producing the understanding of non-arising, stating "without thorns" cites the text from fascicle twenty-seven of the Mahāparinirvāṇa-sūtra: "Within the emptiness of dharma-nature, how could one say there are thorns of suffering and accumulation, and speak of wishing to pull them out by cultivating the path and cessation?" Because all four lack an owner, it repeatedly says "who". Because they lack an owner, they are empty, and hence it says "pure". The "agent" refers to path and cessation; the "object" refers to suffering and accumulation; because agent and object are non-dual, it says "quiescent". In producing the understanding of the immeasurable, [it is] not in the two extremes; the instructional path is simply the middle. Unstained by afflictions and delusions, it is therefore called "uniquely transcending". The extremes are not identical to the middle, and the middle lies beyond the extremes; hence the subsequent analogy means it is like the flower of the Middle Way leaving the water of the two extremes, and the moon of wisdom freed from fetters abiding in the emptiness of dharma-nature. In producing the perfect understanding, that the transformation is not a dual illumination means: although the three are mutually identical, the middle nature double-negates [both extremes]; the mutual identity of the three and the one is coextensive with the dharma-dhātu, differing in name but identical in meaning. "Permanence and bliss" briefly indicates two of the four virtues. Because it is replete with all dharmas, it says "complete". If based on this meaning, seeing marks and spiritual transformations should each likewise produce the four understandings. However, because vocal teaching is suitable for this land, proceeding from hearing is convenient; therefore, here the sixteen are explained in detail, and furthermore hearing penetrates both the shallow and the profound, whereas seeing and the like are not so. In "grasping a stone", and so forth: the nature of stone, poison, jewel, and medicine is fundamentally non-dual; according to what people experience, each sees it differently. All dharmas are also like this: they are fundamentally the dharma-dhātu; people of the preceding three teachings consider them suffering and accumulation, but the intellectual illumination of the perfect and sudden takes them as though grasping them, so that they are just the dharma-dhātu, like turning into a jewel, and so forth. Poison and medicine are fully explained as in the story of Mahānāma in the Mahāparinirvāṇa-sūtra.