仁王護國般若波羅蜜多經疏 1.121

1.121

解曰：如《正理論》屬七賢者。言念處者，謂四念處，身、受、心、法以慧為性，攝彼別總初業位故。言正勤者，勤斷二惡、勤修二善，精進為性，煖位增故。言神足者，欲勤心觀，以定為性，頂位增故。根謂五根。忍必不退，忍位增故。力謂五力，世第一法惑不能屈，力增勝故。此念住等具五蘊性。無覺道支，是無漏故。八勝處者，如《正理》云「一內有色想觀外色少；二內有色想觀外色多；三內無色想觀外色少；四內無色想觀外色多；內無色想觀外青黃赤白四色，足前成八。」初二勝處依初解脫，次二勝處依第二解脫，前四勝處不淨相轉，作青瘀等諸行相故。後四勝處依第四禪，緣欲可見青黃赤白清淨相轉作淨光鮮，行相轉故。此八勝處能制所緣，隨所樂觀惑終不起。能制伏境、心勝境處，故名勝處。此八俱以無貪為體，相應俱有五蘊為性。十遍處者，謂周遍觀地水火風、青黃赤白及以空識二無邊處。於一切處周遍觀察無有間隙，故名遍處。十中前八如勝處中，後四勝處謂八自性皆是無貪，若并助伴皆五蘊性。依第四禪，緣欲可見色，後二遍處如次空識，定善無色為其自性，各緣自地四蘊為境。應知此中修觀行者，從諸勝處入諸遍處，後勝前故。後四勝處雖能分別青黃赤白，而未能作無邊行相。前四邊處謂觀青等一一無邊，復思青等所依大種，故觀地等一一無邊。此所緣色由何廣大？由所依空及能緣識，故次觀後二無邊處。賢位所修勝處、遍處但為治貪，俱有漏故。從此第三結趣現觀。其義者何？

The commentary states: As the Nyāyānusāra assigns these to the seven worthies: saying 'applications of mindfulness' refers to the four applications of mindfulness—body, sensation, mind, and dharmas—taking wisdom as their nature, because they subsume the stage of initial practice of both specific and common [characteristics]. Saying 'right efforts' refers to diligently severing the two evils and diligently cultivating the two goods, taking vigor as their nature, because they increase in the stage of heat. Saying 'bases of psychic power' refers to intention, vigor, mind, and inquiry, taking concentration as their nature, because they increase in the stage of summits. 'Faculties' refers to the five faculties; because acceptance definitely does not regress, they increase in the stage of acceptance. 'Powers' refers to the five powers; because in the worldly supreme dharma defilements cannot overcome them, their power is increasingly superior. These applications of mindfulness and the rest possess the nature of the five aggregates. They lack the limbs of awakening and limbs of the path, because [those] are taintless. As for the 'eight bases of mastery', as the Nyāyānusāra states: '1. Possessing the perception of form internally, one contemplates external forms as few; 2. Possessing the perception of form internally, one contemplates external forms as many; 3. Without the perception of form internally, one contemplates external forms as few; 4. Without the perception of form internally, one contemplates external forms as many; without the perception of form internally, one contemplates the four external colors of blue, yellow, red, and white—adding these to the previous makes eight.' The first two bases of mastery rely on the first liberation; the next two bases of mastery rely on the second liberation; the former four bases of mastery operate with the characteristic of impurity, because they form aspects such as blueness and festering. The latter four bases of mastery rely on the fourth dhyāna; taking the visible blue, yellow, red, and white of desire as their focal object, they operate with pure characteristics, because they operate with aspects that are pure, luminous, and fresh. These eight bases of mastery are able to control their focal objects, so that according to whatever one delights in contemplating, defilements ultimately do not arise. Being able to subdue the objective sphere, and the mind excelling over the sphere of objects, they are therefore called bases of mastery. All eight take non-greed as their essence, and their associated and co-arising factors have the five aggregates as their nature. As for the 'ten totalities', they refer to contemplating universally earth, water, fire, wind, blue, yellow, red, white, as well as the two bases of boundless space and boundless consciousness. Because one contemplates everywhere universally without any gap, they are called totalities. Among the ten, the first eight are like the latter four bases of mastery among the bases of mastery: namely, the eight in their intrinsic nature are all non-greed, and together with their concomitants, they all have the nature of the five aggregates. Relying on the fourth dhyāna, they take the visible forms of desire as their focal object. The latter two totalities are respectively space and consciousness; their intrinsic nature is wholesome meditative formlessness, and each takes the four aggregates of its own stage as its focal object. It should be understood that herein the contemplative practitioner enters the totalities from the bases of mastery, because the latter surpass the former. Although the latter four bases of mastery are able to distinguish blue, yellow, red, and white, they have not yet been able to form boundless aspects. The former four totalities refer to contemplating blue and the rest each as boundless, and further reflecting on the great elements upon which blue and the rest rely, thus contemplating earth and the rest each as boundless. By what are these focal forms vast? By the space upon which they rely and the consciousness capable of apprehending them; hence, one next contemplates the latter two boundless bases. The bases of mastery and totalities cultivated in the stage of the worthies are only for curing greed, because they are entirely with-outflows. From this, the third [section] concludes with their heading toward direct realization. What is its meaning?