仁王護國般若波羅蜜多經疏 1.119

1.119

解曰：言無量者，彰眾廣也。修七賢行者，修謂進修，賢謂賢善亦賢和也。賢位有七，名七賢矣。其七者何？一者五停心觀。由諸有情機類有五，謂貪、嗔、癡、慢及尋思。停止其心，當病設藥隨應治斷，名五停心。《順正理論》五十九云「諸有情類行別眾多，故入修門依二門入：一不淨觀、二持息念。」如《瑜伽》三十，依聲聞地略引兩門：一明遠離、二別對治。明遠離者，如彼論云「先當修習遠離圓滿。此有二種：一身遠離，不與在家出家二眾共相雜住，獨處閑靜。二心遠離，遠離一切染污無記所有作意，修習諸善能引義利定地作意。」別對治者，一者勤修不淨觀，如理作意知實不淨深可厭逆，尋思內身種種不淨、外諸死屍或男或女親怨中庸或劣中勝少中老年，取彼相已若屍青瘀膿爛虫蛆膖脹爛壞種種勝解，狐狼等食支節分散，是名尋思修不淨觀，能為貪欲厭離對治故。二者勤修慈愍觀。由欲利益安樂於諸有情，作意與樂發起勝解，是慈愍相。復應思擇親品怨品此中庸品，我於怨品當應與樂。何以故？此中都無嗔罵打弄故。世尊言：「如是有情，無始世來經歷生死長時流轉，更互或為父母兄弟姊妹師友。」皆當發起平等性心，利益安樂與樂勝解，是名尋思修慈愍觀，能離嗔恚故。三者勤修緣起觀，能正了知十有二支，如是一切緣生諸行，無不皆是本無今有、生已散滅。是故前後皆是無常，皆是生老病死法故，其性是苦不自有故。中間十支不可得故性空無我，是名尋思緣起相觀，能離愚癡故。四者勤修界差別觀，謂正尋思地等六界，地為堅相、水為濕相、火為煖相、風為動相、空虛空相、識了別相。此一切相以要言之，皆是無常苦空無我，由界差別所合成身，發起高慢便為顛倒。如是六界為所依故，筋骨血肉眾緣和合圍遶虛空，施設言論假名為身。若於如是界差別觀善修善習善多修習，是名尋思界差別觀，能離憍慢故。五者勤修阿那波那觀，能正了知於入出息所緣境界，繫心了達無忘明記。若風入內名為入息，若風出外名為出息，此入出息及所依止皆是無常。此中都無持息入者持息出者，從因緣生假設言論。若於如是入出息念善多修習，能離尋思故。下總結云：如是依止淨行所緣尋思觀已，數數於內令心寂靜，數數復於如所尋思以勝觀行審諦伺察，由定為依慧得清淨，由慧為依定得增長，是故名為五停心觀。二者別想念住。《正理》六十云「以自相共相觀身受心法，一一別觀修四念住。一身念住觀自相者，謂觀於身從眼至觸十處自性皆不淨故，能治淨倒。二受念住觀自相者，唯受自性，性自苦故，能治樂倒。三心念住觀自相者，唯心自性，性自無常，能治常倒。四法念住觀自相者，唯法自性，性空無我，能治我倒。觀共相者，身受心法與餘有為俱無常性，與餘有漏俱是苦性，與一切法空無我性。」此四念住以慧為體，相應俱有具五蘊性。三者總相念住。如《正理》云「雜緣法念住。總觀一切身受心法，所謂非常苦空非我。如是熟修智及定已，便能安立順諦現觀。」四者煖善根。如《正理》云「順決擇分初善根起名為煖法。如鑽火位初煖相生，法與煖同故名煖法。」此善根起分位長故，能具觀察四聖諦境，由此具修十六行相觀苦諦等，如次當悉。住空閑者修習此煖，下中上品漸次增進，觀察諸有恒為猛盛焰所焚燒，於三寶中信上首故。五者頂善根。如《正理》云「總緣共相法念住差別。頂聲顯此是最勝處，謂色界攝。四善根中可動二中，下者名煖、上者名頂。此境行相與煖法同，謂觀四諦修十六行，下中上品漸次增長，緣三寶信多現行故。」六者忍善根。如《正理》云「總緣共相法念住差別，於四諦理能忍可中此最勝故、無退墮故。」然此忍法有下中上，下品忍位具八類心，謂瑜伽師以四行相觀欲界苦名下品心，如是次觀色無色，苦集滅道諦亦如是觀，成八類心，名下品忍。中忍減略行相所緣，謂瑜伽師以四行相觀欲界苦，乃至具足以四行相觀欲界道，於上界道減一行相，從此名曰中品忍初。漸減漸略，唯以二心觀欲界苦，名中品忍。上忍唯觀欲界苦諦修一行相，唯一剎那，此善根起不相續故，名上品忍。七者世第一善根。上忍無間有修所成，初開聖道門，世間功德中勝，此即說名世第一法。此有漏故名為世間，是最勝故名為第一。有士用力離同類因引聖道起，故名最勝。是故名為世第一法，近見道故、似見道故。唯修爾所似苦法忍，唯緣欲苦，故如是名為七賢行矣。從此第二別讚具德。其義者何？

The commentary states: Saying 'immeasurable' makes manifest that the assembly is vast. Regarding 'cultivated the practices of the seven worthies', 'cultivate' refers to advancing in cultivation, and 'worthy' means worthy and good, as well as worthy and harmonious. The stages of the worthies are seven; hence they are named the seven worthies. What are the seven? First is the contemplation that stills the mind in five ways. Because the dispositions and types of sentient beings are five—namely greed, anger, delusion, pride, and discursive thought—stilling their minds and setting up medicine corresponding to the illness to remedy and sever them accordingly is called the five stillings of the mind. The Nyāyānusāra, fascicle 59, states: 'Because the kinds of conduct among sentient beings are numerous, entering the gate of cultivation is entered by relying on two gates: first, the contemplation of impurity; second, mindfulness of breathing.' As the Yogācārabhūmi, fascicle 30, relying on the Śrāvakabhūmi, briefly cites two gates: first, clarifying isolation; second, specific counteragents. Clarifying isolation is as that treatise states: 'One should first cultivate the fulfillment of isolation. This has two kinds: first, physical isolation, not living in mingled association with the two assemblies of householders and renunciants, dwelling alone in leisure and quietude; second, mental isolation, being isolated from all attention that is defiled or indeterminate, and cultivating all wholesome forms of attention of the meditative stages that are capable of bringing about benefit.' As for specific counteragents: first, diligently cultivating the contemplation of impurity: through proper attention one knows it is truly impure and profoundly detestable, discursively examining the various impurities of one's internal body, and the various external corpses—whether male or female, dear, hostile, or neutral, or inferior, middling, or superior, young, middle-aged, or elderly—and having apprehended those characteristics, forming various resolutenesses regarding the corpse's blueness, rotting pus, worms and maggots, bloating, and decaying disintegration, or being eaten by foxes, wolves, and the like, with limbs and joints scattered. This is called cultivating the contemplation of impurity through discursive examination, because it can serve as the counteragent of disgust and detachment toward greed and desire. Second, diligently cultivating the contemplation of loving-kindness. By wishing to benefit and bring peace and happiness to sentient beings, one attends to giving joy and gives rise to resoluteness—this is the characteristic of loving-kindness. Furthermore, one should reflect and discriminate: among dear ones, hostile ones, and these neutral ones, I should give joy even to the hostile ones. Why is that? Because herein there is completely no anger, reviling, striking, or mocking. The World-Honoured One said: 'Such sentient beings, having traversed birth and death and wandered through long spans of time from beginningless time, have mutually been parents, brothers, sisters, masters, and friends.' One should give rise to an equanimous mind toward all of them, with the resoluteness to benefit, bring peace and happiness, and give joy. This is called cultivating the contemplation of loving-kindness through discursive examination, because it can remove anger and ill will. Third, diligently cultivating the contemplation of conditioned arising: being able to correctly comprehend the twelve links. All such conditioned conditioned-phenomena without exception did not exist originally and now exist, and having arisen, disperse and perish. Therefore, from beginning to end they are all impermanent, because they are dharmas of birth, aging, sickness, and death; their nature is suffering, because they do not exist by themselves; and because the intermediate ten links cannot be apprehended, their nature is empty and without self. This is called contemplation of the characteristics of conditioned arising through discursive examination, because it can remove delusion. Fourth, diligently cultivating the contemplation of the differentiation of the realms: that is, correctly examining the six realms of earth and the like—earth having the characteristic of solidity, water having the characteristic of wetness, fire having the characteristic of warmth, wind having the characteristic of movement, space having the characteristic of voidness, and consciousness having the characteristic of discernment. To state it in brief, all these characteristics are impermanent, suffering, empty, and without self. For a body to be compounded out of the differentiation of realms and yet give rise to haughtiness is indeed perversion. Because these six realms serve as the basis, sinews, bones, blood, and flesh are assembled in the harmony of numerous conditions, surrounding empty space, and are designated through conventional discourse under the provisional name of 'body'. If one cultivates well, trains well, and frequently cultivates such contemplation of the differentiation of the realms, this is called contemplation of the differentiation of the realms through discursive examination, because it can remove conceit. Fifth, diligently cultivating the contemplation of ānāpāna: being able to correctly comprehend the objective sphere that is the focal object of inhaled and exhaled breaths, binding the mind to comprehend it clearly and remember it without forgetting. If wind enters inside, it is called inhalation; if wind exits outside, it is called exhalation; these inhalations and exhalations, as well as that upon which they depend, are all impermanent. Herein there is completely no one who holds the breath to enter, nor one who holds the breath to exit; it arises from causes and conditions, being established by provisional discourse. If one frequently cultivates such mindfulness of inhalation and exhalation, because it can remove discursive thought. Below, it concludes in summary: 'Having thus discursively contemplated while relying on the focal objects of pure practice, one repeatedly causes the mind to be tranquil within, and repeatedly scrutinizes carefully through superior contemplative practice according to what was discursively examined; relying on concentration, wisdom attains purity, and relying on wisdom, concentration increases. Therefore, it is called the contemplation that stills the mind in five ways.' Second is the application of mindfulness to specific characteristics. The Nyāyānusāra, fascicle 60, states: 'Contemplating body, sensation, mind, and dharmas in terms of their specific characteristics and common characteristics, one individually and separately contemplates each to cultivate the four applications of mindfulness. In the application of mindfulness to the body, contemplating specific characteristics means: contemplating the body from the eye to the tangible, the intrinsic nature of the ten bases is completely impure, and thus it can counter the perversion of purity. In the second, the application of mindfulness to sensation, contemplating specific characteristics means: the intrinsic nature of sensation alone is in its nature suffering, and thus it can counter the perversion of pleasure. In the third, the application of mindfulness to the mind, contemplating specific characteristics means: the intrinsic nature of the mind alone is in its nature impermanent, and thus it can counter the perversion of permanence. In the fourth, the application of mindfulness to dharmas, contemplating specific characteristics means: the intrinsic nature of dharmas alone is in its nature empty and without self, and thus it can counter the perversion of a self. Contemplating common characteristics means: body, sensation, mind, and dharmas, together with all other conditioned things, are all of an impermanent nature; together with all other defiled things, they are all of the nature of suffering; and together with all dharmas, they are of the nature of emptiness and selflessness.' These four applications of mindfulness take wisdom as their nature; their associated and co-arising factors possess the nature of the five aggregates. Third is the application of mindfulness to common characteristics. As the Nyāyānusāra states: 'The application of mindfulness to dharmas with mixed focal objects. It contemplates all bodies, sensations, minds, and dharmas together, namely as impermanent, suffering, empty, and non-self. Having thoroughly cultivated cognition and concentration in this way, one is then able to establish the direct realization compliant with the truths.' Fourth is the wholesome root of heat. As the Nyāyānusāra states: 'The arising of the first wholesome root belonging to the aids to penetration is called the dharma of heat. Just as at the time of drilling for fire, the first sign of heat arises, and the dharma is similar to heat, hence it is called the dharma of heat.' Because the state in which this wholesome root arises is long, it is able to fully observe the sphere of the four noble truths; through this, it fully cultivates the sixteen aspects to contemplate the truth of suffering and the others, as will be understood in due order. Those who dwell in leisure cultivate this heat, gradually advancing through the inferior, middling, and superior grades, observing that the realms of existence are constantly scorched by fierce flames, because faith is foremost among the Three Jewels. Fifth is the wholesome root of summits. As the Nyāyānusāra states: 'It is a distinction of the application of mindfulness to dharmas that takes the common characteristics as its general focal object. The word 'summit' reveals that this is the most supreme point, belonging to the form realm. Between the two unstable ones among the four wholesome roots, the lower is called heat, and the higher is called summit. Its focal object and aspects are identical to the dharma of heat, namely contemplating the four truths and cultivating the sixteen aspects, gradually increasing through the inferior, middling, and superior grades, because faith directed toward the Three Jewels frequently operates.' Sixth is the wholesome root of acceptance. As the Nyāyānusāra states: 'It is a distinction of the application of mindfulness to dharmas that takes the common characteristics as its general focal object; because this is the most supreme among those capable of patiently accepting the principle of the four truths, and because there is no falling back.' However, this dharma of acceptance has inferior, middling, and superior [grades]. In the stage of inferior acceptance, it possesses eight classes of minds: that is, the practitioner of yoga contemplates the suffering of the desire realm with four aspects, which is called the inferior mind; in this way, he successively contemplates [the suffering of] the form and formless realms; and the truths of origin, cessation, and the path are also contemplated in this way, completing eight classes of minds, which is called inferior acceptance. In middling acceptance, the aspects and focal objects are reduced and abbreviated: that is, the practitioner of yoga contemplates the suffering of the desire realm with four aspects, up to fully contemplating the path of the desire realm with four aspects, and reduces one aspect regarding the path of the higher realms; from this point on, it is called the beginning of middling acceptance. Gradually reducing and gradually abbreviating, contemplating the suffering of the desire realm with only two minds is called middling acceptance. Superior acceptance only contemplates the truth of suffering of the desire realm, cultivating a single aspect for only a single moment; because this wholesome root, having arisen, does not continue in succession, it is called superior acceptance. Seventh is the wholesome root of the worldly supreme. Immediately following superior acceptance, there is that which is accomplished through cultivation, first opening the gate of the noble path and being supreme among mundane merits; this is precisely called the worldly supreme dharma. Because it is with-outflows, it is called worldly; because it is the most supreme, it is called supreme. It is called most supreme because it possesses personal effort, is separated from homogeneous causes, and induces the arising of the noble path. Therefore, it is called the worldly supreme dharma, because it is close to the path of seeing and resembles the path of seeing. Cultivating only that much, it resembles the acceptance of the dharma of suffering, and takes only the suffering of desire as its focal object; therefore, these are named the practices of the seven worthies. From this, the second [section] specifically praises their endowed virtues. What is its meaning?