釋摩訶衍論 10.6

10.6

已說示闕觀止輪失門，次說顯示修行觀輪門。就此門中即有三門。云何為三？一者苦相觀門、二者無常觀門、三者不淨觀門，是名為三。就初苦相觀門中即有二種。云何為二？一者壞苦、二者行苦。言壞苦者，一切有為之清淨法，能壞一切不清淨法；亦一切諸不清淨法，能壞一切清淨法故。復次二種世間互相破壞故。云何為二？一者具足一切世間、二者妄想有為世間。如是二種世間之法相破壞故，是故說言壞苦而已。若修此觀當得何利？所謂成就一自作一甚深法故。如本修習觀者當觀一切世間有為之法無得久停，須臾變壞故。言行苦者，一切心行於念念中常恒遷轉速生速滅，不能從此處至於彼處故。如本一切心行念念生滅，以是故苦故。已說苦相觀門，次說無常觀門。就此門中即有三種。云何為三？一者已過無常，過去諸法前有後無，譬如彼夢熟眠時有，已乃覺悟時無有故。如本應觀過去所念諸法，恍惚如夢故。二者今有無常，現在諸法古無今有，譬如電光即時便滅不能久停故。如本應觀現在所念諸法，猶如電光故。三者當有無常，未來諸法無有自性而忽然至，譬如浮雲不知有所而忽然起遍十方故。如本應觀未來所念諸法，猶如浮雲忽爾而起故。已說無常觀門，次說不淨觀門。言不淨觀者，緣種種身作不淨解，遠離貪故。如本應觀世間一切有身，皆悉不淨種種穢污，無一可樂故。

Having explained the section on presenting the fault of cultivating the wheel of calming while lacking contemplation, next is explained the section on revealing the cultivation of the wheel of contemplation. Within this section there are three doors. What are the three? The first is the contemplation on the mark of suffering; the second is the contemplation on impermanence; the third is the contemplation on impurity: these are called the three. Within the first, the contemplation on the mark of suffering, there are two kinds. What are the two? The first is the suffering of change; the second is the suffering of conditioning. Regarding the suffering of change: all conditioned pure dharmas can destroy all impure dharmas; and all impure dharmas can also destroy all pure dharmas. Furthermore, the two kinds of world destroy each other. What are the two? The first is the world of complete fulfillment; the second is the conditioned world of conceptual proliferation. Because the dharmas of these two kinds of world destroy each other, it is therefore simply called the suffering of change. If one cultivates this contemplation, what benefit will be obtained? Namely, the accomplishment of the one self-made, one profound dharma. As the root text says, “Those who train in and cultivate contemplation should contemplate that all conditioned dharmas of the world cannot remain for long, but change and disintegrate in an instant.” Regarding the suffering of conditioning: all mental activities constantly shift thought-moment by thought-moment, swiftly arising and swiftly ceasing, unable to pass from this place to that place. As the root text says, “All mental activities arise and cease thought-moment by thought-moment, and are therefore suffering.” Having explained the contemplation on the mark of suffering, next is explained the contemplation on impermanence. Within this section there are three kinds. What are the three? The first is past impermanence: past dharmas existed before and are nonexistent afterward, just as that dream exists during sound sleep, but upon awakening is nonexistent. As the root text says, “One should contemplate past remembered dharmas as fleeting like a dream.” The second is present impermanence: present dharmas were nonexistent in the past and exist now, just like a flash of lightning which is instantly extinguished and cannot remain for long. As the root text says, “One should contemplate present remembered dharmas as like a flash of lightning.” The third is future impermanence: future dharmas have no intrinsic nature and suddenly arrive, just like floating clouds of which one does not know where they are, yet they suddenly arise and pervade the ten directions. As the root text says, “One should contemplate future remembered dharmas as like floating clouds suddenly rising up.” Having explained the contemplation on impermanence, next is explained the contemplation on impurity. Regarding the contemplation on impurity: taking various bodies as objects, one forms an understanding of impurity, keeping far away from greed. As the root text says, “One should contemplate that all embodied existence in the world is entirely impure, filled with various defilements, with nothing to delight in.”