大般涅槃經疏 31.31

31.31

「迦葉菩薩言如佛所說」下，第二就十想明行，先問、次答。答中有三：初總標、次解釋、三總結。此初總標十想次列，然論其體，實是慧也，以想名說之。初作觀時未能明了，想像其事；後觀成時，從方便立名，亦名為想。若論其位則通淺深，以其初習亦名十想。《大品》中亦有十想，《釋論》云「初習名九想，成就名十想。」名數大略與此是同，但有兩異：一者《大品》賸有不淨想、斷想；二者《大品》無有多過罪想及無愛想。其中離惡想即離解脫想，盡想即滅想。但此十想為二：前六明觀行、後四明出離。就前六為二：初三是正觀，謂苦、無常、無我；後之三想相成而已。古來二解。一云：別相主對，以死想成無常、不可樂想成苦、厭離食想成無我。言食厭成無我者，然世間人於食生貪者，只由計我欲美其色故。佛知無我，即不貪求精好飲食，故知厭食成無我想。不可樂成苦想者，所以《瑞應經》云「三界皆苦，何可樂者。」死想成無常者，此最易見，以死故無常。言通相成者，只由食厭不可樂，死故無我。亦只由食厭不可樂，死故苦。由食厭不可樂，死故無常。後四想者多過罪想，通厭世間。離解脫想與滅想為異者，三解。一云：斷因盡為離，斷果盡為滅。二云：分知為離，全盡為滅。三云：伏惑為離，斷除為滅。無愛想者，既離滅之後，故心無愛著，文云稱比丘義可知，故下云稱可沙門之相。

From "Bodhisattva Kāśyapa said: 'As the Buddha has spoken...'" onward, the second [main part] explains practice in terms of the ten perceptions, which first asks and then answers. The answer contains three [parts]: first, a general designation; second, an explanation; and third, a general summary. Here, the first generally designates the ten perceptions and then lists them; however, when discussing their essence, they are actually wisdom, yet are spoken of under the name of "perception." When first practicing contemplation, one is not yet clear and so visualizes the matter; later, when the contemplation is perfected, the name is established based on the expedient means, so it is also called "perception." If discussed in terms of stage, it spans the shallow and the deep, because its initial practice is also called the ten perceptions. In the Pañcaviṃśatisāhasrikā Prajñāpāramitā there are also ten perceptions; the Mahāprajñāpāramitopadeśa states: "Initial practice is called the nine perceptions; accomplishment is called the ten perceptions." The names and numbers are largely the same as here, but with two differences: first, the Pañcaviṃśatisāhasrikā additionally has the perception of impurity and the perception of abandoning; second, the Pañcaviṃśatisāhasrikā lacks the perception of manifold faults and the perception of non-craving. Among these, the perception of separation from evil is the perception of separation and liberation, and the perception of exhaustion is the perception of cessation. However, these ten perceptions are divided into two: the first six explain contemplative practice, and the latter four explain transcendence. The first six are further divided into two: the first three are the correct contemplations, namely suffering, impermanence, and non-self; the subsequent three perceptions simply reinforce them. From ancient times there have been two explanations. One says: according to individual correspondences, the perception of death reinforces impermanence, the perception of the unpleasurable reinforces suffering, and the perception of revulsion toward food reinforces non-self. As for revulsion toward food reinforcing non-self: ordinary people in the world give rise to greed for food only because they grasp at a self and wish to embellish its appearance; when the Buddha knows there is no self, he does not greedily seek exquisite and fine food and drink, hence one knows that revulsion toward food reinforces the perception of non-self. As for the unpleasurable reinforcing the perception of suffering: this is why the Ruìyìng jīng states, "The three realms are all suffering; what could be pleasurable?" As for the perception of death reinforcing impermanence: this is most evident, for through death there is impermanence. As for general reinforcement: it is simply because through revulsion toward food and the unpleasurable, through death, there is non-self; it is also simply because through revulsion toward food and the unpleasurable, through death, there is suffering; through revulsion toward food and the unpleasurable, through death, there is impermanence. Regarding the latter four perceptions, the perception of manifold faults broadly generates revulsion toward the world. As for the difference between the perception of separation and liberation and the perception of cessation, there are three explanations. One says: completely cutting off causes is separation; completely cutting off fruits is cessation. The second says: partial realization is separation; complete exhaustion is cessation. The third says: subduing afflictions is separation; eradicating them is cessation. As for the perception of non-craving: once one has separated and ceased, the mind is free of craving and clinging; the text states that this accords with the meaning of a bhikṣu, which is understandable, hence it says below that it accords with the mark of a śramaṇa.