金光明經玄義 2.7

2.7

次觀煩惱道者，煩惱與業皆是身因，今且取煩惱為身因而起觀也。《淨名》云「不壞身因而隨一相」者，應作四句分別：誰身因果俱壞？誰身因果俱不壞？誰壞果不壞因？誰壞因不壞果。云何是身果？父母所生頭等六分是也。云何身是因？貪恚癡身口意業等是也。今且置三業，觀貪恚癡等四果。以無常苦空觀智破貪恚癡，子縛斷名壞身因，不受後有名壞身果。凡俗之流，名衣好食長養五陰，縱心適性放逸貪恚癡，自惱惱他。一身死壞復受一身，因果相續無有邊際，是名因果俱不壞。如犯王憲付旃陀羅，如怨對者自害其體，身既爛壞四陰亦盡，是為壞果。貪恚癡身因轉更熾盛，彌綸生死無得脫期，是為第三句也。餘三果亦以無常觀智斷五下分因縛，五下分果身猶未盡，是名壞身因不壞身果。如此四句存壞不同，皆不隨一相。隨一相者，所謂修塵共觀。觀一念貪恚癡心，心為自起？為對塵起？為根大乘起？為離根塵起。皆無此義，非自、非他、非共、非無因，亦非前念滅故起，非生、非非生、非滅、非非滅。如是橫豎求心叵得。心尚本無，何所論壞？是名不壞身因而隨一相。隨一相者即是隨金，隨相智即是隨光，諸數寂滅即是隨明。既得不壞一句，而隨一相了壞身因，亦隨一相壞身果，不壞身果亦隨一相，皆亦如是（云云）。

Next is the contemplation of the path of afflictions. Afflictions and karma are both causes of the body; for now we take afflictions as the cause of the body to arouse contemplation. The *Vimalakīrti-nirdeśa* says: 'Not destroying the cause of the body, yet according with the single characteristic.' One should analyze this in four propositions: For whom are both the cause and fruit of the body destroyed? For whom are both the cause and fruit of the body not destroyed? For whom is the fruit destroyed but the cause not destroyed? For whom is the cause destroyed but the fruit not destroyed? What is the fruit of the body? It refers to the six parts, such as the head, born of parents. What is the cause of the body? It refers to greed, anger, ignorance, and the bodily, vocal, and mental karma, and so forth. For now, setting aside the three karmas, we contemplate greed, anger, ignorance, and the four fruits. Using the contemplative wisdom of impermanence, suffering, and emptiness to shatter greed, anger, and ignorance—severing the bondage of afflictions—is called destroying the cause of the body; not receiving subsequent existence is called destroying the fruit of the body. Ordinary worldly people use fine clothes and delicious food to nourish the five aggregates, giving free rein to their minds and indulging their dispositions, heedless in greed, anger, and ignorance, distressing themselves and others. When one body dies and disintegrates, they take on yet another body; causes and fruits continue without end. This is called neither cause nor fruit being destroyed. Like one who violates the king's law and is handed over to a caṇḍāla, or like enemies who mutilate their own bodies: once the body has decomposed and rotted, the four aggregates are also extinguished; this is destroying the fruit. Yet the bodily causes of greed, anger, and ignorance become ever more blazing, enveloping them in saṃsāra with no time of release; this is the third proposition. For the remaining three fruits, one also uses the contemplative wisdom of impermanence to sever the causal bondage of the five lower fetters, while the bodily fruit of the five lower fetters is not yet exhausted; this is called destroying the cause of the body without destroying the fruit of the body. These four propositions differ in what is preserved and what is destroyed, and none of them accords with the single characteristic. According with the single characteristic means practicing the shared contemplation of the defilements: contemplating a single thought of greed, anger, or ignorance—does the mind arise from itself? Does it arise in response to objects? Does it arise from sense faculties and great elements? Or does it arise apart from faculties and objects? None of these holds true: it is not from self, not from other, not from both, and not without cause; nor does it arise because the preceding thought perished; it is not arising, not non-arising, not cessation, not non-cessation. Seeking the mind horizontally and vertically in this way, it is unattainable. When the mind is fundamentally non-existent to begin with, what destruction can be discussed? This is called not destroying the cause of the body yet according with the single characteristic. According with the single characteristic is precisely according with gold; the wisdom that accords with the characteristic is precisely according with light; the quiescence and cessation of all mental factors is precisely according with radiance. Having realized the proposition of 'not destroying' and according with the single characteristic, clearly understanding the destruction of the cause of the body also accords with the single characteristic, destroying the fruit of the body and not destroying the fruit of the body also accord with the single characteristic; all are likewise so (and so forth).