般若波羅蜜多心經幽贊 2.62

2.62

雜染逆觀者，依初習位安立諦說，謂老死苦、老死集、老死滅、老死趣滅行，乃至隨應歷觀諸諦。由老死支苦諦所攝，於緣起中先逆觀察，以三種相觀老死支，一、細因緣，二、麁因緣，三、非不定。感生因緣名細，謂愛、取、有；生自體名麁，謂生支；由此二生而有老死，當來老死細生為因，現法老死麁生為因，除二生體，餘定無能與老死果，名非不定。雖觀老死苦諦，至愛於後際苦并彼集諦未為喜足，遂復觀察後集因緣現在眾苦，謂遍逆觀受、觸、六處、名色與識，觀未來苦是當苦諦。觀彼集因是當集諦，觀未來世苦之集諦由誰而有？知由從先集所生起識為邊際現法苦有，既知從先集所生起，不應復觀此云何有？由識、名色譬如束蘆，展轉相緣，無作者等，是故觀察齊識退還。如是順、逆觀察苦、集唯十支已，次觀滅諦，始從老死乃至無明，云何一切皆當滅盡？謂由不造無明為緣新業行故，彼苦方滅。次更尋求證此滅道，憶昔師授於緣起法世間正見念智現前，如是數觀令見增長，是名雜染順、逆觀察。

As for the reverse contemplation of defilement: based on the stage of initial practice, it is explained in terms of the established truths, namely, the suffering of aging-and-death, the origination of aging-and-death, the cessation of aging-and-death, the path leading to the cessation of aging-and-death, and so on up to successively contemplating the various truths accordingly. Because the link of aging-and-death is subsumed under the truth of suffering, in dependent origination one first contemplates in reverse, observing the link of aging-and-death through three aspects: first, subtle causes and conditions; second, coarse causes and conditions; third, non-indeterminacy. The causes and conditions that induce birth are called subtle, namely craving, grasping, and existence; the essential nature of birth itself is called coarse, namely the link of birth. Due to these two [aspects of] birth, there is aging-and-death: future aging-and-death has subtle birth as its cause, and present aging-and-death has coarse birth as its cause; apart from these two natures of birth, nothing else can definitely produce the fruit of aging-and-death, which is called non-indeterminacy. Although one contemplates the truth of suffering of aging-and-death, reaching up to craving, one is not yet satisfied regarding future suffering and its truth of origination, and thereupon further contemplates the causes and conditions of future origination and the present manifold sufferings; namely, one comprehensively contemplates in reverse feeling, contact, the six bases, name-and-form, and consciousness, observing future suffering as the future truth of suffering. One observes their causes of origination as the future truth of origination; one contemplates: From what does the truth of origination of future suffering arise? One knows that it arises from consciousness produced from prior origination as the boundary of present suffering; having known that it is produced from prior origination, one should not further contemplate how this exists. Because consciousness and name-and-form are like bundles of reeds, conditioning each other reciprocally without an agent and the like, therefore contemplation turns back at consciousness. Having thus observed suffering and origination in direct and reverse order as only ten links, next one contemplates the truth of cessation, beginning from aging-and-death down to ignorance: How will all be extinguished? Namely, because one does not generate new karmic formations conditioned by ignorance, that suffering will then cease. Next, one further seeks the path that realizes this cessation: recalling the worldly right view regarding the dharma of dependent origination taught by one's former master, mindfulness and wisdom manifest; repeatedly contemplating in this way makes right view grow. This is called the direct and reverse contemplation of defilement.