勝鬘寶窟 3.55

3.55

「隨順法智」者，第二偏釋第三隨順法智。江南諸師有多釋。一云：此中明二忍，一信忍、二順忍。初信及增上為信忍；隨順法智下明順忍。依十地四忍明義，初三地為信忍，四五六地為順忍。於初地為真乘之始，既會二乘以入大乘，故齊六地方進七地乃至十地，故略舉二忍。文云而得究竟者，四地至六地，順忍位極此，故云而得究竟。上隨順法智之言難解，故重牒而解釋也。又將入初地，捨凡登聖，必須多修觀解方能起入，故須重辨。就文為二：前別、後結。別中有五。言五者，一觀十八界、二觀業報、三觀羅漢眠、四觀禪定、五觀神通。十八界觀名，江南琮師、旻師所說，此間有同者，初二觀深、後三觀淨。觀深中，初一觀十八界。「觀察施設根」者，根謂六根。根無定性，因緣故有，名為施設。如《華嚴》云「觀眼無生無自性，說空寂滅無所有。」《大集經》云「若有說言眼見色，乃至意能知諸法，是人轉輪生死中，無量億劫受諸苦。」故知根無定性。「意解境界」者，意解者，觀察中間六識；境界者，觀察外六塵。此十八界，皆是因緣和合故有，無生故空。取上施設之言，通貫十八界也。有人言：此正作唯識觀義。實無六塵境界，但是自心妄見有耳，故言意解境界。有人言：觀察施設，此顯所觀分齊；意解境界，顯能觀心分齊。但想觀相應，未能正證，故名意解境界。馥師云：「信等五根為根，是立行之本。施設為用，謂三乘立行施用。五根不同，為難知境界。解是禪定門，謂非青見青等。信解諸觀，逐意迴轉，假想無定，亦為難知境界。」「觀察業報」者，觀因果也。諸法雖空，而不失因果。如《華嚴》云「智慧分別無業相，善解因緣非無業。」《維摩》云「無我無造無受者，善惡之業亦不敗亡。」故言觀察業報也。古疏釋：觀有漏業為觀，觀無漏業得變易之報，此皆難知之理。《無量壽經》云「行業果報不可思議」，《成論》云「業力甚深」，此通明因果難知之義也。「觀察阿羅漢眠」下，上來觀察深，今是觀淨。又上觀凡夫；今此觀聖中，前觀二乘。羅漢入無餘時寂滅際，猶如醉人酒未消時、如眠不異；後出寂滅際，目之為覺。問：其人何時覺耶？答：其人內有佛性、外值諸佛說《法華經》，得迴小入大，此時名覺。有人言：羅漢有二種，一有眠、二無眠。依電光定得羅漢，此是慧解脫人，未得四禪，不得發通、不得上界四大，是故有眠。若依四禪得羅漢者，得上界四大，是故無眠。今觀察此事，故言觀阿羅漢眠。有人言：此語倒耳。未得羅漢果有眠，得羅漢果無眠。有人言：阿羅漢無明住地煩惱在故，所以名眠。馥師云：「羅漢四住已盡，猶如覺；餘無明住地不了，名眠。此眠若覺，便成大覺，是故觀之。」有外國僧字法智云：「依梵本，此文不正。應言阿羅漢明，謂三明也。」今此經本不同。有經本云「阿羅漢眠」，有經本「阿羅漢眼」也。「觀察心自在樂」者，上觀羅漢眠，是淨果；此之二句，觀淨法因也。心禪樂，是其定也，心樂謂定果；神通稱意名心自在禪樂，此是定體。有人言：觀察心自在樂者，總顯也。禪樂者，重以簡別。謂前心是禪，心自在樂，非餘心也。所以作此釋者，以後第五觀別有自在通，故此中但明禪樂也。有人言：心樂禪樂者，此是定慧樂。實慧怡神，為心自在樂。《智度論》云「納衣行乞食，動止心常一。一切諸法中，皆以等觀入，斯樂非定樂。」「禪樂」者，諸禪妙受以為禪樂。精妙，故須觀察。「觀察羅漢辟支乃至聖自在通」者，上一觀定，今觀慧也。聖智自在，通解諸法，名聖自在通。又解：神通轉變，名聖自在。問：何故但明大力菩薩？答：從大力已上類然，但據初為言耳。「此五種」下，總結也。此五觀皆能離相，故名巧方便觀。第三人既作此觀，當知初後亦然。

"Those who comply with the dharma-wisdom": second, specifically explaining the third, complying with the dharma-wisdom. The various masters south of the Yangzi have many explanations. One says: Here two kṣāntis are explained: first, faith-kṣānti; second, compliance-kṣānti. Initial faith and superior faith are faith-kṣānti; from "complying with the dharma-wisdom" downwards explains compliance-kṣānti. Explaining the meaning in reliance on the four kṣāntis across the ten bhūmis: the first three bhūmis are faith-kṣānti, and the fourth, fifth, and sixth bhūmis are compliance-kṣānti. Since the first bhūmi is the beginning of the true vehicle, and having unified the two vehicles to enter the Great Vehicle, one aligns with the sixth bhūmi before advancing to the seventh up to the tenth bhūmi; hence it briefly raises two kṣāntis. The text says "and attain the ultimate" because the stage of compliance-kṣānti culminates here from the fourth to the sixth bhūmi; hence it says "and attain the ultimate". Because the words "complying with the dharma-wisdom" above are difficult to understand, they are reiterated and explained. Furthermore, when about to enter the first bhūmi, leaving behind the ordinary and ascending to the holy, one must extensively cultivate contemplative understanding before being able to arise and enter; hence it must be distinguished again. Regarding the text, there are two parts: first specific, and later a conclusion. In the specific, there are five. By "five", it means: first, contemplating the eighteen dhātus; second, contemplating karmic retribution; third, contemplating the sleep of arhats; fourth, contemplating dhyāna-samādhi; fifth, contemplating supernormal powers. As for the names of the contemplation of the eighteen dhātus, as explained by Master Cong and Master Min south of the Yangzi, what is agreed with here is: the first two contemplate profundity, and the latter three contemplate purity. In contemplating profundity, the first contemplates the eighteen dhātus. "Contemplating designated sense faculties": "Faculties" refers to the six faculties. The faculties have no fixed nature and exist due to causes and conditions; they are called "designated". As the Avataṃsaka-sūtra says: "Contemplating the eye as unborn and devoid of own-nature; it is said to be empty, quiescent, and non-existent." The Mahāsaṃnipāta-sūtra says: "If anyone asserts that the eye sees forms, up to the mind being able to know dharmas, this person will transmigrate in saṃsāra, undergoing all sufferings for immeasurable kotis of kalpas." Therefore we know that faculties have no fixed nature. "The spheres of mental understanding": "Mental understanding" contemplates the intermediate six consciousnesses; "spheres" contemplates the external six dusts. These eighteen dhātus all exist due to the combination of causes and conditions, and being unborn, they are empty. Taking the aforementioned word "designated", it runs through the eighteen dhātus. Some say: This directly constructs the meaning of the contemplation of consciousness-only. In reality there are no spheres of the six dusts; there is only one's own mind erroneously seeing their existence; hence it says "spheres of mental understanding". Some say: "Contemplating designation" reveals the demarcation of what is contemplated; "spheres of mental understanding" reveals the demarcation of the contemplating mind. It is merely a correspondence of ideation and contemplation, not yet genuine realization; hence it is called "spheres of mental understanding". Master Fu says: "The five faculties such as faith are the faculties, which are the foundation of establishing practice. 'Designation' is function, meaning the implementation of establishing practice in the three vehicles. The five faculties being different constitutes the difficult-to-know sphere. 'Understanding' is the gateway of dhyāna-samādhi, meaning seeing blue where it is not blue, and so forth. The various contemplations of faithful understanding shift according to thought, being provisional ideations without fixation, which also constitute a difficult-to-know sphere." "Contemplating karmic retribution" is contemplating causes and effects. Although all dharmas are empty, they do not lose causes and effects. As the Avataṃsaka-sūtra says: "Wisdom discerns that there are no characteristics of karma, yet skillfully understands causes and conditions without there being no karma." The Vimalakīrti-sūtra says: "There is no self, no agent, and no experiencer, yet good and bad karma also do not perish." Therefore it says "contemplating karmic retribution". An ancient commentary explains: Contemplating defiled karma is contemplation, and contemplating undefiled karma attains the retribution of transformation; these are all principles difficult to understand. The Amitāyus-sūtra says: "Karmic actions and retributions are inconceivable." The Tattvasiddhi-śāstra says: "The power of karma is extremely deep." This generally explains the meaning that causes and effects are difficult to understand. From "contemplating the sleep of arhats" downwards: The preceding was contemplating profundity; now it is contemplating purity. Furthermore, the above contemplated ordinary beings; here in contemplating the noble ones, it first contemplates the two vehicles. When an arhat enters the quiescent limit of non-remainder, they are like an intoxicated person whose wine has not yet worn off, no different from being asleep; later when emerging from the quiescent limit, it is designated as awakening. Question: When does this person awaken? Answer: This person inwardly possesses buddhadhātu and outwardly encounters the buddhas preaching the Saddharmapuṇḍarīka-sūtra, attaining the turning from the Small to enter the Great; this time is called awakening. Some say: Arhats are of two kinds: first, those with sleep; second, those without sleep. Attaining arhatship in reliance on the flash-of-lightning samādhi, this is a person liberated through wisdom who has not attained the four dhyānas, cannot produce supernormal powers, and does not attain the four great elements of the higher realms; therefore they have sleep. If one attains arhatship in reliance on the four dhyānas, one attains the four great elements of the higher realms; therefore they do not have sleep. Contemplating this matter now, it therefore says "contemplating the sleep of arhats". Some say: These words are inverted. Before attaining the fruit of arhatship there is sleep; upon attaining the fruit of arhatship there is no sleep. Some say: Because the affliction of the entrenchment of ignorance remains for the arhat, it is therefore called sleep. Master Fu says: "For an arhat, the four entrenchments are already exhausted, which is like awakening; the remaining uncomprehended entrenchment of ignorance is called sleep. If this sleep is awakened from, one then becomes Greatly Awakened; therefore one contemplates it." There was a foreign monk named Fazhi who said: "According to the Sanskrit text, this phrasing is incorrect. It should say 'the clarity of arhats', referring to the three clarities." Now, recensions of this sūtra differ. Some sūtra recensions say "the sleep of arhats", and some sūtra recensions say "the eye of arhats". "Contemplating the bliss of mental mastery": The above contemplation of the arhat's sleep is the pure fruit; these two phrases contemplate the cause of pure dharmas. The mental bliss of dhyāna is its samādhi; mental bliss refers to the fruit of samādhi; when supernormal powers accord with one's intention, it is called the bliss of dhyāna with mental mastery, which is the essence of samādhi. Some say: "Contemplating the bliss of mental mastery" is a general manifestation. "The bliss of dhyāna" is repeated to distinguish it, meaning the preceding mind is dhyāna, the bliss of mental mastery, not other minds. The reason for making this explanation is that below in the fifth contemplation there are separately mastery and supernormal powers, so here it only clarifies the bliss of dhyāna. Some say: "Mental bliss and dhyāna bliss" refers to the bliss of samādhi and wisdom. Real wisdom delighting the spirit is the bliss of mental mastery. The Mahāprajñāpāramitopadeśa says: "Wearing rag robes and practicing begging for food, in movement and stillness the mind is constantly unified. Amid all dharmas, one enters through equal contemplation; this bliss is not the bliss of samādhi." "Bliss of dhyāna" takes the subtle feelings of the various dhyānas as dhyāna bliss. Being exquisite and subtle, it must therefore be contemplated. "Contemplating the noble masteries and supernormal powers of arhats, pratyekabuddhas, up to [greatly powerful bodhisattvas]": The preceding one contemplated samādhi; now it contemplates wisdom. Noble wisdom having mastery and comprehensively understanding all dharmas is called noble masteries and supernormal powers. Another interpretation: Supernormal transformations are called noble masteries. Question: Why does it only mention greatly powerful bodhisattvas? Answer: From greatly powerful ones upwards it is similar in kind; it is merely spoken on the basis of the initial. From "these five kinds" downwards is the general conclusion. These five contemplations are all capable of transcending marks, hence they are called skillful upāya contemplations. Since the third person performs these contemplations, one should know that the initial and latter [persons] do so likewise.