四明尊者教行錄 3.168

3.168

藏教生滅四諦者，苦集滅道皆生滅法也。欲明其旨，先示四相，所謂重檐逼迫繫縛等是苦相，見愛煩惱能招來果是集相，戒定慧無常苦空能除苦本是道相，二十五有子果俱斷是滅相。如《止觀》云：苦則三相遷移，集則四心流注，道則對治易奪，滅則滅有還無。次究其旨者，生滅之意也。此教所化三乘是界內鈍根，觀智既拙，而不能解了六凡法界當體即空，乃次第析盡方見於空。是故六凡於生滅境中隨事而辨，則諸法念念遷移，如燈焰焰、似水涓涓，故謂之生滅四諦也。若論真諦，法性自天而然，則非生非滅矣。問：既云因滅會真，滅非真諦。何云道滅是真，苦集是俗？答：《婆沙》所謂俗謂苦集，第一義謂道滅。荊溪釋此，謂合四為二也。又苦集迷真，道滅順真，此乃對分迷悟也。又有苦集時則無道滅，有道滅時則無苦集，此藥病對治之義耳。又有真諦時則無四諦，有四諦時則無真諦，《輔行》所謂更互相傾也。若論三乘進修，又初門不同，聲聞則以苦諦為初門，緣覺則以集諦為初門，菩薩則以道諦為初門。況《大經》云：凡夫有苦而無諦，二乘有苦而有諦。當知一乘之人既知苦斷集、慕果修因，故云有苦有諦。凡夫則不然矣。此上諸義，並不出乎生滅境觀。覈其所以，祇緣藏教之人迷真重故，從界內事以立茲名。

First, the four truths of arising and ceasing of the Tripiṭaka teaching: suffering, origination, cessation, and the path are all phenomena of arising and ceasing. To clarify their purport, one must first show their four characteristics: what is called a heavy burden, pressing distress, bondage, and so forth are the characteristics of suffering; the afflictions of views and craving, which are able to invite future retributions, are the characteristics of origination; the discipline, concentration, and wisdom that are impermanent, suffering, and empty, able to eliminate the root of suffering, are the characteristics of the path; and the complete severance of both the seeds and fruits of the twenty-five states of existence is the characteristic of cessation. As the Zhiguan says: 'Suffering is the shifting of the three characteristics; origination is the flowing stream of the four minds; the path is the counteracting and displacing; cessation is the extinguishment of existence returning to nothingness.' Next, investigating their purport: this is the meaning of arising and ceasing. The three vehicles transformed by this teaching are of dull faculties within the realms; since their contemplative wisdom is clumsy, they cannot comprehend that the realm of the six ordinary destinies is itself intrinsically empty, but must analyze everything away step by step before seeing emptiness. Therefore, when the six ordinary destinies are distinguished according to phenomena within the sphere of arising and ceasing, all phenomena shift from thought to thought, like flickering lamp flames, like trickling water; hence they are called the 'four truths of arising and ceasing'. If one speaks of the ultimate truth, the dharmatā is naturally so, and is neither arising nor ceasing. Question: Since it is said that through cessation one unites with the ultimate, cessation is not itself the ultimate truth. Why is it said that the path and cessation are the ultimate, while suffering and origination are the conventional? Answer: What the Vibhāṣā says is that the conventional refers to suffering and origination, and the primary meaning refers to the path and cessation. Jingxi explained this as combining the four into two. Furthermore, suffering and origination obscure the ultimate, while the path and cessation accord with the ultimate; this is dividing delusion and awakening in contrast. Furthermore, when there are suffering and origination, there are no path and cessation; when there are the path and cessation, there are no suffering and origination; this is merely the meaning of medicine and illness counteracting each other. Furthermore, when there is the ultimate truth, there are no four truths; when there are the four truths, there is no ultimate truth; this is what the Fuxing calls 'mutually overturning each other'. If one considers the practice and advancement of the three vehicles, their entryways also differ: śrāvakas take the truth of suffering as their entryway, pratyekabuddhas take the truth of origination as their entryway, and bodhisattvas take the truth of the path as their entryway. Moreover, the Mahāparinirvāṇa Sūtra says: 'Ordinary beings have suffering but no truth; the two vehicles have suffering and have truth.' One should know that because persons of the [single] vehicle know suffering, sever origination, aspire to the fruit, and cultivate the cause, it is said that they have suffering and have truth. Ordinary beings are not like this. All the above meanings do not go beyond the sphere and contemplation of arising and ceasing. Examining their reason, it is simply because persons of the Tripiṭaka teaching are heavily deluded about the ultimate, so these names are established from the phenomena within the realms.