大乘入道次第開決 1.166

1.166

生相滅相永斷等者。未見本釋。且敘一解。從緣起故名生即緣盡故名滅。因亡名永斷。果喪名遍知。謂從煩惱而起諸業故。故有諸蘊。名蘊生相。若業煩惱因緣滅時。則諸蘊謝。名蘊滅相。既知苦蘊從業惑生。永斷其因名永斷相。由因斷故遍知三界諸蘊不生。名遍知相。由修念住正斷等故。而得永斷遍知等智。故念住等未生令生生已等也。此等皆是二乘宗中有所得觀。世尊昔於阿含經中而宣說也。彼時宣說諸蘊自相生相滅相永斷遍知所有諸相。皆說為有。至第二時說般若等。乃說諸法皆無自性無生滅等。一向相違。是何深意。

Regarding 'The mark of arising, the mark of cessation, permanent severance,' etc.: Having not seen the original commentary, I shall temporarily offer an explanation. Arising from conditions is called 'arising'; the exhaustion of conditions is called 'cessation'. The vanishing of the cause is called 'permanent severance'; the elimination of the fruition is called 'thorough knowledge'. That is, because various karmas arise from afflictions, the aggregates exist; this is called the mark of the arising of the aggregates. When the causes and conditions of karma and afflictions cease, the aggregates then pass away; this is called the mark of the cessation of the aggregates. Knowing that the aggregates of suffering arise from karma and affliction, permanently severing their causes is called the mark of permanent severance. Because the causes are severed, one thoroughly knows that the aggregates of the three realms will not arise; this is called the mark of thorough knowledge. Through cultivating the applications of mindfulness, right strivings, and so forth, one attains the wisdom of permanent severance, thorough knowledge, and so on; thus, with the applications of mindfulness and so forth, one causes what has not arisen to arise, and what has arisen [to increase], etc. These are all the contemplations with acquisition found in the vehicles of the two vehicles, which the World-Honoured One preached in the Āgama sūtras in the past. At that time, when he expounded the intrinsic marks, marks of arising, marks of cessation, permanent severance, and thorough knowledge of the aggregates, all these marks were expounded as existent. Arriving at the second period, when he expounded Prajñā and so forth, he then declared that all dharmas are devoid of intrinsic nature, devoid of arising and cessation, and so forth. They are utterly contradictory—what profound intention is behind this?