釋摩訶衍論 10.5

10.5

論曰：就此文中即有六門。云何為六？一者示問觀止輪失門、二者顯示修行觀輪門、三者緣眾生界立願門、四者兩輪俱轉不離門、五者顯示兩輪所治門、六者總結兩輪俱轉門，是名為六。就第一門中即有四過失。云何為四？一者沈淪過失，其心昧略不能覺了，如入嚤鍵訶尸闇室中故。如本復次若人唯修於止則心沈沒故。二者不勤過失，其心懈怠不能精進，如阿那毘提人故。如本或起懈怠故。三者背善過失，其心專一不能分別應作不應作，如婆多訶彌尸人故。如本不樂眾善故。四者離悲過失，其心安寂，不能發起大慈悲心，如壞根人所自欲中更不增故。如本遠離大悲故，是故修觀者即是勸俱轉。

The commentary says: Within this text there are six sections. What are the six? The first is the section on presenting and questioning the fault of cultivating the wheel of calming while lacking [contemplation]; the second is the section on revealing the cultivation of the wheel of contemplation; the third is the section on establishing vows based on the realm of sentient beings; the fourth is the section on both wheels turning together without parting; the fifth is the section on revealing what is counteracted by the two wheels; the sixth is the section on concluding generally with the joint turning of the two wheels: these are called the six. Within the first section, there are four faults. What are the four? The first is the fault of sinking down: one's mind is dim and dull, unable to comprehend clearly, just like entering a dark room in Magadha. As the root text says, “Furthermore, if a person only cultivates calming, their mind will sink down.” The second is the fault of not being diligent: one's mind is negligent, unable to be vigorous, like a person of *anavidhi*. As the root text says, “Or negligence will arise.” The third is the fault of turning one's back on the good: one's mind is singular, unable to distinguish what is to be done and what is not to be done, like a person of *vātahāmiśi*. As the root text says, “They will not delight in the various goods.” The fourth is the fault of leaving compassion: one's mind is peaceful and silent, unable to bring forth the mind of great benevolence and compassion, like an impaired person whose desires do not increase. As the root text says, “Departing far from great compassion; for this reason, one cultivates contemplation,” which is an exhortation to have both turn together.