四教義 8.9

8.9

三明總想四念處乾慧地位者，總想三種四念處，如前三藏教分別，但以如幻如化體法即空為異耳，是為無生總想四念處。住是總想念處中，若修身念處，即觀五陰、十二入、十八界、一切諸法，總破八倒，是名身念處。受、心、法念處亦如是。住是總想四念處修正勤、如意足、根、力、覺、道，雖未發煗法相似無漏法水，而總想觀五陰智慧深利勝別想四念處，是則名總想四念處乾慧地外凡之位也。問曰：三乘人通觀第一義諦同破八倒，應同見佛性，何故通教人入二涅槃也？答曰：破八倒有四種意：一破八倒不結枯榮，是則通、別、圓不定；二破八倒結成四枯，定成通教；三破八倒結成四榮，定成別教；四破八倒結成榮枯，即是圓教。今明破八倒，用淨名訶迦旃延破三藏五義說摩訶衍五義，即結成四枯，故二百比丘心得解脫，正屬通教意也。

Third, in explaining the stage of dry wisdom of the four applications of mindfulness considered collectively: the collective consideration of the three kinds of four applications of mindfulness is distinguished as in the previous Tripiṭaka teaching, differing only in entering emptiness through embodying dharmas as illusory and transformative; these are the four applications of mindfulness considered collectively of non-arising. Abiding within this collective application of mindfulness, if one cultivates the application of mindfulness to the body, one contemplates the five aggregates, twelve sense bases, eighteen dhatus, and all dharmas, collectively refuting the eight inversions; this is called the application of mindfulness to the body. Mindfulness of sensations, mind, and dharmas are also like this. Abiding within these four applications of mindfulness considered collectively and cultivating right exertion, bases of supernormal power, faculties, powers, limbs of awakening, and the Path, although one has not yet produced the warmth stage or the water of similar untainted dharmas, the wisdom of the collective contemplation of the five aggregates is profound, keen, and superior to the four applications of mindfulness considered separately. This is named the stage of dry wisdom as external ordinary beings of the four applications of mindfulness considered collectively. Question: Since persons of the three vehicles equally contemplate paramārtha-satya and together refute the eight inversions, they should equally see the Buddha-nature; why do persons of the shared teaching enter the two nirvāṇas? Answer: Refuting the eight inversions has four meanings: First, refuting the eight inversions without concluding in witherings or bloomings, which is indeterminate across the shared, distinctive, and perfect teachings. Second, refuting the eight inversions concluding in the four witherings, which definitively constitutes the shared teaching. Third, refuting the eight inversions concluding in the four bloomings, which definitively constitutes the distinctive teaching. Fourth, refuting the eight inversions concluding in both bloomings and witherings, which is the perfect teaching. Here, regarding refuting the eight inversions, Vimalakīrti's rebuke of Kātyāyana refuted the five meanings of the Tripiṭaka and explained the five meanings of Mahāyāna, which concluded in the four witherings, whereby two hundred monks attained liberation of mind; this belongs precisely to the purport of the shared teaching.