維摩經略疏 3.72

3.72

「諸仁者」下，二、正說觀門。有師作五門解，有師用五非常釋。今用二門明義，略出五種：一、約見思兩道。何以得知？初明苦下四行是約見道，次明不淨觀是約修道，故《大論》釋十想云「前三見道，中四修道，後三無學。」今勸求佛果，不須後三。二、約二種念處。苦下四行即性念處，說不淨觀即共念處。三、約二行。苦下四行即慧行，若云不淨即是行行。四、約二觀。苦下四行即是實觀，若說不淨即得解觀。五、約正助。苦下四行即是正道，說不淨等即是助道。如是等種種二門，廣為諸人示教利喜。今約此等二門說法者，意乃多途，略出五修。一、為令聞法之徒厭離修觀求無上道，若緣集未斷生染淨土。二、界內若斷，即生有餘。三、若依佛慧，如螺髻所見，故《普賢觀》明懺悔力故罪障漸除，即於此身見淨妙國。四、若證真無生，即生果報。五、若住不思議解脫，即能成就眾生淨佛國土。眾生緣熟，坐道場時，隨所化生而取佛土。託疾說此二種觀門等行利益眾生，略知大意。今就見道苦下四行，初說無常即有三事。「是身無常」者，攬三事有身，身但假名，三事無常故說是身無常，無別身也。如《大集》云「歌羅邏時即有三事，一命、二煖、三識。出入息者名為壽命，不臭不爛目之為煖，此中心意謂之為識，攬此三事名歌羅邏。三事生滅相續不斷乃至衰老皆是業持，凡夫不了，起諸煩惱造種種業，不覺息斷三事分離，一生空過悔無所及。」今淨名說為無常，破彼常倒。何者？三事成身息出不反，身如瓦礫命寧可保？煖氣持身為常存者，火從緣生、緣散火滅，身便臭爛，豈得常存？業繫妄識謂我常存，業繩忽斷心即託生。當知三事皆悉無常。若能如是悟麁無常，即能捨麁緣事觀細無常。若心在定見無常理，即入見道名須陀洹。若毘曇有門，見細無常理即是見道。若成實空門，因細無常入空方是見道。今約有門，善修無常能破身邊即入見道，謂有無等六十二見及一切見知皆無常，即能見理斷見惑也。深觀無常何止斷見，亦能斷思，故佛言「善修無常想，能斷色無色染」也。「無強」者，為成無常，故假名之身依於三事。三事若強，生滅莫之能遷。若有為生滅遷變，當知三法體羸無強。「無力」者，亦助成無常。若假名身三法有力即能拒抗，由有為生滅轉變不自在故，當知無力。「無堅」者，三法之體皆無定性。若是有者即如金剛，豈為生滅之所破壞？以假名三法不自在故，為生滅所破，當知無堅。如諸羅漢欲結集法藏前說偈云「無常金剛來，破聖主山王。」「速朽之法」者，假名三法轉變體羸，生滅迅急，當知此身是速朽之法。「不可信也」，結句破執。此身三事若有常、有強、有力、堅固不朽，則可計常。若其業盡不與人期，是則出息不保入息、前念不保後念。現見世人俄頃便往無自覺者，云何計常？信此妄情，自寬造惡而不修道。

From “O worthy ones” below is the second [section], properly explaining the contemplation approach. Some masters explain it by positing five approaches, while other masters interpret it using the five impermanences. Now I use two approaches to clarify the meaning, briefly presenting five types: First, in terms of the two paths of seeing and cultivation. How is this known? The initial clarification of the four practices under [the truth of] suffering is in terms of the path of seeing, and the subsequent clarification of the contemplation of impurity is in terms of the path of cultivation. Therefore the Dàzhìdù lùn, explaining the ten notions, says: “The first three are the path of seeing, the middle four are the path of cultivation, and the last three are the path of the adept (aśaikṣa).” Now, in exhorting one to seek the fruit of buddhahood, the last three are not needed. Second, in terms of the two kinds of applications of mindfulness: the four practices under suffering are the innate application of mindfulness (svabhāva-smṛtyupasthāna), while explaining the contemplation of impurity is the shared application of mindfulness (saṃsarga-smṛtyupasthāna). Third, in terms of the two practices: the four practices under suffering are the practice of wisdom, whereas speaking of impurity is the practice of conduct. Fourth, in terms of the two contemplations: the four practices under suffering are the real contemplation, whereas speaking of impurity is the contemplation of understanding. Fifth, in terms of the primary and auxiliary: the four practices under suffering are the primary path, whereas speaking of impurity and so forth is the auxiliary path. Such various dual approaches broadly instruct, benefit, and gladden people. Now, in explaining the Dharma in terms of these dual approaches, the intentions are manifold, but I briefly present five cultivations: First, to cause those who hear the Dharma to generate revulsion, cultivate contemplation, and seek the unsurpassed path; if their conditions and accumulations are not yet severed, they are born into an impure pure land. Second, if [afflictions] within the realms are severed, they are born into [the realm of] remainder. Third, if they rely on the buddha-wisdom, as seen by Śikhin—hence the Contemplation of Samantabhadra explains that through the power of repentance, sinful obstructions are gradually eliminated, and right in this very body one sees the pure and wonderful land. Fourth, if they realize the true unborn, they are born into the fruition of retribution. Fifth, if they abide in the inconceivable liberation, they can mature sentient beings and purify buddha-lands; when the conditions of sentient beings have ripened and they sit at the bodhimanda, they take up a buddha-land according to those they transform and give birth to. Relying on illness to explain these two contemplation approaches and other practices benefits sentient beings, so that the general meaning may be briefly known. Now, regarding the four practices under suffering in the path of seeing, the initial statement on impermanence contains three matters. “This body is impermanent”: it is by grasping the three matters that there is a body; the body is merely a provisional designation. Because the three matters are impermanent, it is said that this body is impermanent; there is no separate body. As the Mahāsaṃnipāta says: “At the time of the kalala, there are three matters: first, vitality; second, warmth; third, consciousness. The in-and-out breaths are called life-span; that which is not foul or putrid is termed warmth; the mind-intent within this is called consciousness. Grasping these three matters is called the kalala. The arising and ceasing of these three matters continues without interruption until senescence, all being sustained by karma. Ordinary beings do not understand; giving rise to afflictions, they create various karmas, and without realizing it, their breath is cut off, the three matters separate, and an entire life passes in vain, their regrets to no avail.” Now Vimalakīrti speaks of it as impermanent in order to break their inversion of permanence. Why? The three matters constitute the body; once the breath goes out, it does not return—the body is like rubble and tiles, so how could life be preserved? If warmth sustains the body so that it remains permanently, fire arises from conditions; when conditions disperse, the fire is extinguished, and the body becomes foul and putrid—how could it remain permanently? Deluded consciousness bound by karma thinks ‘I permanently endure’; when the rope of karma is suddenly cut, the mind takes rebirth. One should know that all three matters are impermanent. If one can awaken in this way to gross impermanence, one can abandon gross conditioned affairs and contemplate subtle impermanence. If the mind is in samādhi and sees the principle of impermanence, one enters the path of seeing and is called a srotāpanna. In the Abhidharma’s gate of existence, seeing the principle of subtle impermanence is itself the path of seeing. In the Satyansiddhi’s gate of emptiness, entering emptiness by way of subtle impermanence is truly the path of seeing. Now, in terms of the gate of existence, skillfully cultivating impermanence can destroy [the views of] the body and extremes, whereupon one enters the path of seeing; that is, the sixty-two views such as existence and nonexistence, and all views and cognitions, are impermanent, and thus one can see the principle and sever the delusions of view. Deeply contemplating impermanence not only severs views, but can also sever thought; therefore the Buddha said: “Skillfully cultivating the notion of impermanence can sever attachment to the form and formless [realms].” “Without strength”: to establish impermanence, the provisionally designated body relies on the three matters. If the three matters were strong, arising and ceasing could not alter them. If conditioned arising and ceasing alter them, one should know that the substance of the three phenomena is frail and without strength. “Without power”: this also assists in establishing impermanence. If the three phenomena of the provisionally designated body had power, they would be able to resist; because they are changed by conditioned arising and ceasing and are not autonomous, one should know they are without power. “Without solidity”: the substance of the three phenomena lacks a fixed nature. If they existed [inherently], they would be like vajra; how could they be destroyed by arising and ceasing? Because the three provisionally designated phenomena are not autonomous and are destroyed by arising and ceasing, one should know they are without solidity. Just as the arhats, prior to compiling the Dharma treasury, spoke in verse: “The vajra of impermanence comes / and destroys the mountain king of the sacred lord.” “A thing that quickly rots”: the three provisionally designated phenomena change and their substance is frail, their arising and ceasing being swift; one should know that this body is a thing that quickly rots. “It is not to be trusted”: this concluding phrase refutes attachments. If the three matters of this body were permanent, strong, powerful, and solidly unrotting, one could reckon them as permanent. But when their karma is exhausted, it makes no appointment with man; thus the exhalation cannot guarantee the inhalation, and the preceding thought cannot guarantee the subsequent thought. One visibly sees people of the world pass away in an instant without self-awareness; how could one reckon it as permanent? Trusting this deluded sentiment, one eases oneself into creating evil and does not cultivate the path.