法華文句記 6.31

6.31

觀心十者，「觀心」下姓也，「三惑」下位也，「三諦」下富也，「正觀」下威也，「中道」下智也，「久積」下耆也，「此觀」下行也，「歷緣」下禮也，「能如」下敬也，「天龍」下歸也。此之十德不出境智行三，雖未入位如王子胎，故名觀行如來十德。若對出世，還隨其教觀別果別，準教望觀因果自分，即以三觀對於四教，具覽德相以歎於觀，使後學者修因具足，以觀十德成果十德，以能一心具照三法，即是觀心十德具足，故引佛子等文以為觀心之證，如《止觀》中具成威儀等。又此十德即十法成乘，次第合之甚有深致。何者？實相即是正境故，緣理起誓故名住忍，由心安理稱理含藏，除三諦惑得破遍名，中道雙照無塞不通，無作道品過七方便，助使三業於理無過，對境無失由依真位，信解既深故能安忍，不生法愛方感下供。三教十法展轉釋出，令成今經觀心十法。如此十觀不但橫在觀行位中，初心至後十觀具足，故此十德義復豎深，復與橫豎十乘泯合，況復十德帖經義足。

Regarding the ten items of contemplating the mind: from “contemplating the mind” down is lineage; from “three delusions” down is rank; from “three truths” down is wealth; from “correct contemplation” down is majesty; from “Middle Way” down is wisdom; from “long accumulated” down is seniority; from “this contemplation” down is practice; from “passing through conditions” down is propriety; from “being able to…” down is reverence; from “devas and nāgas” down is refuge. These ten virtues do not go beyond the three of object, wisdom, and practice; although one has not yet entered the stages, like a prince in the womb, they are called the ten virtues of the Tathāgata in the stage of contemplative practice. If contrasted with the world-transcending, they also vary with the teachings, their contemplations differing and their fruits differing. When examining contemplation against the teachings, cause and effect naturally divide: that is, the three contemplations correspond to the four teachings. Fully surveying the marks of virtue to praise contemplation enables subsequent practitioners to cultivate the cause completely, realizing the ten virtues of the fruit by means of the ten virtues of contemplation. Being able to illuminate the three dharmas completely with a single mind is precisely to be fully endowed with the ten virtues of contemplating the mind; hence passages such as “disciples of the Buddha” are cited as proof of contemplating the mind, just as in the Great Calming and Contemplation where bodily deportment is fully accomplished, and so forth. Furthermore, these ten virtues are the ten dharmas constituting the vehicle, and combining them sequentially holds profound significance. How so? Because the true character is the correct object; giving rise to vows based on principle is called abiding in patience; because the mind rests at ease in principle, it accords with principle and contains all; eliminating the delusions of the three truths gains the name of pervasive destruction; the Middle Way’s dual illumination leaves nothing obstructed that is not penetrated; the unconditioned factors of the path surpass the seven expedient means; assisting the three karmas leaves them free from error regarding principle; facing objects without flaw arises from relying on the true stage; because faith and understanding are deep, one can abide in patience; not giving rise to attachment to the Dharma subsequently evokes offerings from below. The ten dharmas of the three teachings are explained in succession to establish the ten dharmas of contemplating the mind in the present sūtra. Such ten contemplations are not only arranged horizontally across the stage of contemplative practice; from the initial mind to the end, the ten contemplations are fully present. Thus the meaning of these ten virtues is vertically profound, and merges with the horizontal and vertical ten vehicles; all the more so, fitting the ten virtues to the sūtra text fulfills its meaning.