大方廣佛華嚴經疏 37.16

37.16

今初、念處，身等是所緣，念慧為自體，循身觀等為修習，破四顛倒趣入四諦，身等離繫以為其果。此身等四，前三即三蘊，而合想行為法念者，為明我所依事、我受用事、我自體事、我染淨事故。要此四者，治四倒故。謂觀身不淨治於淨倒，觀受是苦、觀心無常、觀法無我治三可知。此次第者，從麁至細，教對治故。《智論》云「此身既爾不淨，眾生貪者，以其情塵生諸受故，計之為樂。」誰受此樂？故次觀心念念生滅，後觀二蘊皆不自在。破此四倒行四正行，開實相門。若爾，說四倒中，何以常樂我淨而為其次；此約先重後輕為次第故。然此四處，皆容各起四倒，從多計說，各語其一。然觀不淨等通於大小，《瑜伽》四十五云「菩薩於聲聞道品如實了知。」如〈聲聞地〉。云何大乘如實了知？謂勝義修及世俗修。世俗修者，即觀不淨等，然不計實。勝義修者，謂離相性。《大集》、《般若》等皆性相雙觀，《智論》亦爾，乃至不念身受心法。《無行經》云「觀身畢竟空，觀受內外空，觀心無所有，觀法但有名。」此約如實。然有二意：一則法性湛然常樂我淨，即遣無常等倒。二此入法空俱遣八倒，《勝鬘》亦說四念能除八倒。既除八倒則成八行，《涅槃》雙樹四雙八隻，四枯四榮正表於此。《大品》明以一切種修四念處。云何一切種修？應觀此身之色，法性緣生故，一色一切色；緣生即空故，一切色一色；法性中故，非一非一切、雙照一一切。亦非色非不色、雙照色不色。身念既爾，餘三亦然。云何枯榮表此念處？謂法性之色實非是淨，凡夫計淨，是名顛倒；實非不淨，二乘計不淨，是名顛倒。今觀色種即空，一切即空，空中無淨，云何染著？則凡淨倒破，枯念處成。色種不壞假名，則一切皆假，分別名相不可盡極。假智常淨，云何滯空而取灰斷？言色不淨，是名二乘不淨倒，破榮念處成。是以八倒俱破、枯榮雙立，觀色本際非空非假，則一切非空非假，非空故非不淨倒、非假故非淨倒，既非二邊乃名中道。佛會此理，故於中間而般涅槃。餘三類此。是則對治法藥其數有四，法性觀智名之為念，一諦三諦名之為處。一切即空，諸倒枯榮無不空寂；一切即假，二邊雙樹無不成立；一切即中無非法界。只一念心，廣遠若此，故深觀念處即坐道場，更不須餘；機宜不同，故說餘品。一科既爾深奧，餘六倣此可知。下文之中但略釋相，說者有力一一開示。今經但云觀身，不言淨不淨等，從通相說，顯包含故。文中二：初別觀身念、後「如是」下類顯餘三。今初觀身，自有內等三觀，此三《智論》、《瑜伽》廣顯其相，今略舉一兩。《瑜伽》云「內自有情色為內身，外非情色為外身，他有情數為內外身。初即自身，我愛愛故。次即資具等，我所愛故。後即眷屬妻子，彼我我愛我所愛故。」《智論》二十八亦廣明此。五十三又云「自身名內，他身名外。」而不明內外，取下釋意，但合前二故云內外。所以有此三者，破三種邪行故。有人著內情多，捨妻財以全身。有著外情多，貪財喪軀為妻捨命。有二俱著。破此三邪成三正行，此約三人對治各別。若約一人起觀始終，謂先觀自身求淨等不可得，或當外有；次便觀外復不可得，便生疑云：「我觀內時於外或錯，觀外之時於內或錯。」次內外俱觀，亦不可得。初二是別，後一是總。以斯二釋，明知但合前二為內外身。今初觀內身，初標別所緣、次循身觀者總顯修相。《智論》云「尋隨觀察知其不淨」等。然循有二義：一尋義，五種不淨遍尋求故。二隨義，謂雖冥目，了見身之影像，隨順本質相似性故。前標內身即是本質，今云循身即是影像，此《雜集》意。次勤勇念知，顯修之儀。以貪等世事無始惡習離之甚難，過於世間慈父離於孝子，故須精進方能除遣。勤即欲勤策勵，勇謂勇猛不息，念則明記不忘，知則決斷無悔。又心若馳散，當念老病死苦、三惡道苦、身命無常、佛法欲滅，名為念知。則能鞭心令復本觀，便生勤勇，具上諸義則不放逸。次言除世間貪憂者，即觀之果，有所離故。觀身不淨本為治貪行者，既離五欲世樂，未得定樂，或時生憂。如魚樂水，常求樂事，還念本欲。多生此二，故偏遣之。又貪為五蓋之首，貪除則五蓋盡去，如破竹初節。憂於五受之中偏能障定，如滅惡賊先除巨害，故偏說之。其不淨等，廣如二論。如實觀相已如上說。次觀外身及內外身，所觀小異觀相大同。後例餘三念處者，準《瑜伽》意，依前內等三身生受心法，故受心法隨所依生亦有內等。《智論》之意大同於此。論「問云：於四念中心唯是內，受法唯外，身通內外。云何於四皆有內等？答：受有二種，一身、二心。心受名內，身受名外。又意識相應受名內，五識相應受名外」等。心雖是內，緣外法故名外。五識一向是外。又定心為內，散心為外。法雖是外，緣內法心數法名內，緣外法、心數法，及無為、心不相應行是外。後三念處，亦合前二以為內外，餘如二論。其循歷觀相，如先總說。

Now, regarding the first, the applications of mindfulness: the body and so forth are the objective referents; mindfulness and wisdom are the essence; observing the body by following along with it, and so on, is the cultivation; destroying the four delusions, accessing the four truths, and the body and so forth being freed from bondage are its fruits. Among these four—the body and the rest—the first three are three aggregates, whereas combining saṃjñā and saṃskāra as the mindfulness of dharmas is done to illuminate the matter of what the self relies upon, the matter of what the self enjoys, the matter of the self's own nature, and the matter of the self's defilement and purification. These four are required precisely because they counter the four delusions: observing the body as impure counters the delusion of purity; observing feelings as suffering, observing the mind as impermanent, and observing dharmas as non-self counter the [other] three, as can be understood. This sequence moves from coarse to subtle, for the purpose of teaching antidotes. The Mahāprajñāpāramitopadeśa says: 'Since this body is so impure, beings who crave it do so because the sense objects give rise to feelings, which they calculate to be pleasure.' Who experiences this pleasure? Therefore, one next observes the mind as arising and perishing thought-moment by thought-moment; afterwards, one observes the two aggregates as lacking any autonomy. Destroying these four delusions constitutes the four right practices, opening the door to true reality. If so, why are permanence, pleasure, self, and purity placed in that order when speaking of the four delusions? This is because the sequence moves from the heavier to the lighter. However, each of these four stations is capable of giving rise to all four delusions; speaking according to prevalent reckoning, one is assigned to each. Nevertheless, observing impurity and so forth applies to both the Small and Great [Vehicles]. Yogācārabhūmi, fascicle forty-five, says: 'A bodhisattva knows the factors of the path of the śrāvakas as they truly are,' as in the 'Śrāvakabhūmi'. How does the Mahāyāna know them as they truly are? This refers to ultimate cultivation and conventional cultivation. Conventional cultivation means observing impurity and so forth, yet without positing them as real. Ultimate cultivation means the nature that is free from marks. The Mahāsaṃnipāta, the Prajñāpāramitā, and the like all observe both nature and marks together; so too does the Mahāprajñāpāramitopadeśa, up to not being mindful of body, feelings, mind, or dharmas. The *Acintyaprabhāva-nirdeśa-sūtra* says: 'Observe the body as ultimately empty; observe feelings as empty internally and externally; observe the mind as non-existent; observe dharmas as merely nominal.' This is said in terms of knowing them as they truly are. Yet there are two meanings: first, the dharmatā is serene, permanent, joyful, self, and pure, thereby expelling the delusions of impermanence and so forth; second, this entry into the emptiness of dharmas expels all eight delusions at once, and the Śrīmālādevī-sūtra also states that the four [stations of] mindfulness can eliminate the eight delusions. Once the eight delusions are eliminated, the eight practices are accomplished; the four pairs and eight solitary trees of the twin trees in the Nirvāṇa Sūtra—the four withered and the four blooming—precisely signify this. The Pañcaviṃśatisāhasrikā-prajñāpāramitā explains cultivating the four applications of mindfulness with all aspects. How are they cultivated with all aspects? One should observe the form of this body: because dharmatā arises dependently, one form is all forms; because dependent arising is empty, all forms are one form; because dharmatā is the middle, it is neither one nor all, and simultaneously illuminates one and all; it is also neither form nor non-form, and simultaneously illuminates form and non-form. As it is with the mindfulness of body, so it is with the other three. How do the withered and the blooming signify these applications of mindfulness? The form of dharmatā is truly not pure; ordinary people calculate it as pure, which is called a delusion. It is truly not impure; the two vehicles calculate it as impure, which is called a delusion. Now, observing the elements of form as empty, all is empty; in emptiness there is no purity, so how could there be defiled attachment? Then the delusion of purity held by ordinary people is destroyed, and the 'withered' application of mindfulness is accomplished. The elements of form do not destroy provisional names, so all is provisional, and the discerning of names and marks is inexhaustible; provisional wisdom is ever-pure, so how could one stagnate in emptiness and adopt ash-like cessation? Saying that form is impure is the delusion of impurity held by the two vehicles; when broken, the 'blooming' application of mindfulness is accomplished. Thus, the eight delusions are both destroyed, and both the withered and the blooming are established; observing the original limit of form as neither empty nor provisional, all is neither empty nor provisional; being not empty, it is not the delusion of impurity; being not provisional, it is not the delusion of purity; being neither of the two extremes, it is called the middle way. The Buddha realized this principle, and therefore entered parinirvāṇa in their midst. The remaining three are analogous to this. Thus, the antidotal dharmic medicines are four in number: the wisdom observing dharmatā is called 'mindfulness', and the one truth or three truths are called 'stations'. When all is empty, none of the delusions or withered and blooming [trees] are not empty and tranquil; when all is provisional, none of the twin trees of the two extremes are not established; when all is the middle, none is not the dharmadhātu. Just a single thought-moment of the mind is vast and profound like this; therefore, deeply observing the applications of mindfulness means directly sitting in the bodhimaṇḍa, with no need for anything else. Because faculties and suitabilities differ, the remaining factors are taught. Since this one section is so profound, the remaining six may be understood by analogy. In the text below, the marks are only briefly explained; an able expounder should disclose them one by one. The present sūtra merely says 'observes the body' without mentioning pure, impure, and so forth; it speaks from the general mark to show its comprehensiveness. In the text there are two parts: first, observing the mindfulness of body separately; later, from 'In this way' onward, analogously revealing the remaining three. Now, first, regarding observing the body, it naturally has three contemplations: internal and so forth. The marks of these three are extensively revealed in the Mahāprajñāpāramitopadeśa and Yogācārabhūmi; here I will briefly mention one or two. The Yogācārabhūmi says: 'The forms of one's own internal sentient beings are the internal body; external insentient forms are the external body; other sentient beings are the internal-and-external body. The first is one's own body, because it is loved by self-love. The second is material requisites and so forth, because they are loved by love for what belongs to self. The last is family, wife, and children, because they are both other and self, loved by self-love and love for what belongs to self.' Fascicle twenty-eight of the Mahāprajñāpāramitopadeśa also explains this extensively. Fascicle fifty-three further says: 'One's own body is called internal; other bodies are called external.' Yet it does not explain 'internal-and-external'; taking the sense of the explanation below, it merely combines the previous two, hence saying 'internal-and-external'. Why are there these three? To destroy three kinds of deviant conduct: some people have strong attachments to the internal, abandoning wives and wealth to preserve their own bodies; some have strong attachments to the external, coveting wealth to the point of losing their lives or giving up their lives for their wives; some are attached to both. Destroying these three deviant [conducts] accomplishes three right practices; this is said in terms of three people whose antidotes are distinct. If said in terms of a single person initiating contemplation from beginning to end: first observing one's own body, seeking purity and so forth, it cannot be found, [and one thinks] perhaps it exists externally; next one observes the external and again it cannot be found, whereupon doubt arises, saying: 'When I observed the internal, I might have made an error regarding the external; when I observed the external, I might have made an error regarding the internal.' Next, one observes both internal and external together, and it still cannot be found. The first two are specific, the last is comprehensive. Through these two explanations, we clearly know that it merely combines the previous two as the internal-and-external body. Now, first, in observing the internal body, it first identifies the specific objective referent; next, 'observing the body by following along with it' generally reveals the aspect of cultivation. The Mahāprajñāpāramitopadeśa says: 'Investigating and following along in observation, knowing it to be impure,' and so forth. However, 'following along' (xun) has two meanings: first, the meaning of 'investigating' (xun), because one thoroughly investigates the five kinds of impurity; second, the meaning of 'following' (sui), meaning that even with eyes closed, one clearly sees the image of the body, because it conforms to the similar nature of the original archetype. The internal body designated previously is the original archetype; now saying 'following along with the body' refers to the image—this is the meaning in the Abhidharmasamuccaya-vyākhyā. Next, 'diligently, bravely, mindfully, and knowingly' reveals the deportment of cultivation. Because worldly affairs such as greed and beginningless bad habits are extremely difficult to abandon—more difficult than an affectionate father in the world parting from a filial son—one must use energetic striving to be able to expel them. 'Diligent' means aspiring and striving, urging oneself on; 'brave' means courageous and unceasing; 'mindful' means clearly remembering and not forgetting; 'knowing' means decisive without regret. Furthermore, if the mind wanders, one should be mindful of the sufferings of old age, sickness, and death, the sufferings of the three evil destinies, the impermanence of physical life, and the impending demise of the Buddha-Dharma—this is called 'mindful and knowing'. One can then whip the mind to return to the original contemplation, whereupon diligence and courage arise; possessing all the above meanings, one is not negligent. Next, saying 'dispelling worldly greed and dejection' refers to the fruit of contemplation, because there is that which is abandoned. Observing the impurity of the body originally served to treat greed; when practitioners have abandoned the five desires and worldly pleasures but have not yet attained the joy of absorption, dejection may sometimes arise. Like a fish delighting in water, always seeking pleasurable things, they turn back to thinking of their original desires. Because these two frequently arise, they are specially dispelled. Furthermore, greed is the foremost of the five hindrances; when greed is eliminated, the five hindrances are all removed, like splitting the first joint of a bamboo. Dejection among the five feelings is particularly capable of obstructing absorption, just as in destroying wicked bandits one first eliminates the chief harm; therefore, it is specially mentioned. Impurity and so forth are extensive as in the two treatises. The aspect of observing as it truly is has already been stated above. Next, in observing the external body and the internal-and-external body, the objects observed differ slightly, but the aspects of contemplation are largely identical. As for analogizing to the remaining three applications of mindfulness later: following the sense of the Yogācārabhūmi, feelings, mind, and dharmas arise based on the preceding three bodies—internal and so forth—so feelings, mind, and dharmas, arising in accordance with their basis, also have internal and the rest. The intent of the Mahāprajñāpāramitopadeśa is largely the same as this. The treatise asks: 'Among the four applications of mindfulness, mind is solely internal, feelings and dharmas are solely external, and body encompasses both internal and external. Why do all four have internal and so forth? Answer: Feelings are of two kinds: 1. bodily, 2. mental. Mental feeling is called internal; bodily feeling is called external. Furthermore, feelings associated with the mental consciousness are called internal; feelings associated with the five consciousnesses are called external,' and so forth. Although the mind is internal, because it takes external dharmas as objects it is called external. The five consciousnesses are definitively external. Furthermore, the concentrated mind is internal, while the distracted mind is external. Although dharmas are external, mental factors that take internal dharmas as objects are called internal; mental factors that take external dharmas as objects, as well as unconditioned dharmas and formations not associated with mind, are external. In the latter three applications of mindfulness, the former two are also combined to make 'internal-and-external'; the rest is as in the two treatises. Their aspects of successive contemplation are as generally explained previously.