大般涅槃經義記 10.145

10.145

第三釋中，初六攝治一處辨釋。初先正辨，後明觀益能成七想。前正辨中，初觀無常，先問、後辨。辨中有三：一觀色無常、二觀心無常、三總結嘆。就觀色中文復有三：一分人為二，初發、久行。二分法為二，謂麁與細。三就人辨觀，先就初發明其觀麁、後就久行彰其觀細。麁中約就內外起觀，眾生名內、外物名外。先開二門，次辨、後結。辨中有四：一就所見內法起觀、二就所見外法起觀、三就所聞內法起觀、四就所聞外法起觀。初中四句：一觀眾生六時變異，故是無常；二觀眾生肥瘦不定，故是無常；三觀眾生貧富不定，故是無常；四觀眾生善惡不定，故是無常。文皆可識。第二所見外法無常，文亦可知。第三所聞內無常中，「既觀見法復觀聞法」結前生後。下正辨之，初觀諸天、次觀劫初一切眾生、後觀輪王。第四所聞外法無常，文亦可知。上來辨竟。「是故當知內外無常」總以結之。

In the third, the explanation, the first six subsuming antidotes are discriminated and explained in one place. First he explains directly, and then clarifies the benefits of contemplation as able to accomplish the seven ideations. Within the former direct explanation, he first contemplates impermanence: first a question, then the discrimination. Within the discrimination there are three [parts]: 1. contemplating the impermanence of form; 2. contemplating the impermanence of mind; 3. concluding praise in summary. In contemplating form, the text again has three [parts]: 1. dividing persons into two: initial beginners and long-time practitioners; 2. dividing dharmas into two: namely coarse and subtle; 3. distinguishing contemplation in terms of persons: first clarifying the contemplation of the coarse for initial beginners, and later revealing the contemplation of the subtle for long-time practitioners. Within the coarse, contemplation is aroused in terms of internal and external: sentient beings are termed internal, and external objects are termed external. He first opens the two approaches, next discriminates them, and then concludes. Within the discrimination there are four: 1. arousing contemplation in terms of internal dharmas seen; 2. arousing contemplation in terms of external dharmas seen; 3. arousing contemplation in terms of internal dharmas heard; 4. arousing contemplation in terms of external dharmas heard. Within the first, there are four phrases: 1. contemplating the transformation and change of sentient beings across the six periods of the day, therefore they are impermanent; 2. contemplating that sentient beings are unfixed in fatness and thinness, therefore they are impermanent; 3. contemplating that sentient beings are unfixed in poverty and wealth, therefore they are impermanent; 4. contemplating that sentient beings are unfixed in good and evil, therefore they are impermanent. The text can all be recognized. The second, the impermanence of external dharmas seen, can also be understood from the text. In the third, the impermanence of internal [dharmas] heard, 'Having contemplated seen dharmas, one further contemplates heard dharmas' concludes the preceding and introduces the subsequent. Below he directly explains it: first contemplating the devas; next contemplating all sentient beings at the beginning of the kalpa; and finally contemplating wheel-turning kings. The fourth, the impermanence of external dharmas heard, can also be understood from the text. The discrimination above is finished. 'Therefore one should know that internal and external are impermanent' concludes it in summary.