四明尊者教行錄 3.169

3.169

二通教無生四諦者，四諦名相與三藏同，若論教旨則異，故曰苦無逼迫相，集無和合相，道不二相，滅無滅相。《輔行》所謂觀所生心與前不別，能觀觀智即空為異。即空異者，藏是生滅觀智，通是無生觀智也。《中論》曰：諸法不自生，亦不從他生，不共不無因，是故說無生。亦是通教談於四性無生幻故，故言無生。如《大品》曰：若有一法過涅槃者，我亦說如幻等。非其義歟？又《淨名》謂法本不生，此因不生也。今亦無滅，此果不生也。因果既不生，故言無生矣。而如此者，良由此教所詮三乘根性觀智巧故，則能體了六凡幻法當處即空。既即真空，更無一法可以當情，故謂之真空一寂涅槃也。又復應知，通教雖受即空之名，若以圓望之，有言無實。何者？以通教教旨非是全體起用、全理成事故。夫言即者是也。全體是用、全用是體，體用不二，乃圓教所談也。別教雖詮中實之理，理在事外，尚非即義，況通教乎。是知通教但有即名而無即義，明矣。當知此教由迷真輕故，從界內理立無生名。

Second, the unarisen four truths of the common teaching: their names and characteristics are the same as those of the Tripiṭaka, but if one speaks of the doctrinal purport, they differ. Hence it is said: 'Suffering has no characteristic of pressing distress; origination has no characteristic of conjunction; the path has no dual characteristic; cessation has no characteristic of extinguishment.' What the Fuxing calls 'the mind produced by contemplation does not differ from before, but the contemplative wisdom that contemplates is distinguished by being identical with emptiness.' To be distinguished by being identical with emptiness means that the Tripiṭaka is the contemplative wisdom of arising and ceasing, whereas the common is the contemplative wisdom of non-arising. The Madhyamakaśāstra says: 'Phenomena do not arise from themselves, nor do they arise from others, nor from both, nor without cause; therefore they are said to be unarisen.' This also refers to the common teaching's discussion of the four natures being unarisen and illusory; hence it is called unarisen. As the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: 'If there were any phenomenon surpassing nirvāṇa, I would also say it is like an illusion, etc.' Is this not its meaning? Moreover, the Vimalakīrtinirdeśa states that 'phenomena are originally unarisen'—this is the unarisen cause; 'and now they are also without cessation'—this is the unarisen fruit. Since cause and effect are unarisen, it is called unarisen. That it is like this is truly because the faculties and contemplative wisdom of the three vehicles explained by this teaching are skillful; thus they can realize that the illusory phenomena of the six ordinary destinies are intrinsically empty right where they are. Since they are identical with true emptiness, there is no longer a single phenomenon that can confront the mind; hence it is called the single stillness of nirvāṇa in true emptiness. Furthermore, one should know that although the common teaching receives the name of 'identical with emptiness', if viewed from the perfect [teaching], it has the name but not the reality. Why? Because the doctrinal purport of the common teaching does not mean that the entire essence gives rise to function, or that the entire principle constitutes phenomena. For what is called 'identical' means this: the entire essence is function, and the entire function is essence; essence and function are non-dual—this is what is discussed by the perfect teaching. Although the distinct teaching explains the principle of the middle reality, the principle lies outside of phenomena, which is still not the meaning of 'identity', not to mention the common teaching! Thus we know that the common teaching has only the name of 'identical' but lacks the reality of 'identical'; this is clear. One should know that because this teaching is only lightly deluded about the ultimate, the name 'unarisen' is established from the principle within the realms.