大毘盧遮那成佛經疏 7.3

7.3

經云「復次祕密主！聲聞眾住有緣地，識生滅、除二邊，極觀察智得不隨順修行因，是名聲聞三昧道」者，如阿毘曇明九想、八念背捨、勝處、一切入、三三昧等，皆名住有緣地。依此等三昧為方便故，令其心恬然而靜，得正觀察，覺世間出世間法皆悉有因有緣，世間以集為因、以苦為果，出世間以道為因、以滅為果，如《阿含》中廣明。毘尼中舉要言之，所謂「諸法從緣起，如來說是因，彼法因緣盡，是大沙門說」也。以知因緣生滅故，滅有無見，遠離斷常二邊，得真諦智生，故名極觀察智。以能極觀察故不倒不謬，故名為諦也。從無明至老死，此有故彼有，此生故彼生，乃至輪迴無際。若隨此而輪，名之為順。既見四真諦已，背生死流隨行聖道，乃至能自記說「我生已盡，梵行已立，所作已辦，不受後有。」是名不隨順。如是種種不隨順行，要三昧為因，故曰得不隨順修行因。聲聞三昧雖復諸部異說種種不同，但合如是法印者即名正行，若無如是印者是名邪行也。

The sūtra says: 'Furthermore, Master of Mysteries! The śrāvaka assembly abides in the ground of objective conditions, recognizes arising and ceasing, eliminates the two extremes, and through the wisdom of ultimate investigation obtains the cause of practice that does not conform [to cyclic existence]; this is called the śrāvaka samādhi path.' As explained in the Abhidharma, the nine contemplations of impurity, the eight liberations through mindfulness, the eight bases of mastery, the ten totalities, the three samādhis, and so forth, are all called abiding in the ground of objective conditions. Relying on these samādhis as skillful means, their minds become tranquil and serene, attaining correct investigation, realizing that both worldly and transworldly phenomena have causes and conditions: the worldly takes origination as cause and suffering as effect; the transworldly takes the path as cause and cessation as effect, as extensively explained in the Āgamas. To state the essence in the Vinaya, it is: 'All phenomena arise from conditions; the Tathāgata has explained their cause; their cessation has also been explained by the Great Śramaṇa.' Because they know the arising and ceasing of causes and conditions, views of existence and non-existence are eradicated, they distance themselves from the two extremes of annihilationism and eternalism, and wisdom of the true reality arises; hence it is called 'wisdom of ultimate investigation.' Because it can investigate to the utmost without distortion or error, it is called the truth. From ignorance down to aging-and-death: 'when this exists, that exists; with the arising of this, that arises,' revolving endlessly in saṃsāra. Revolving in accordance with this is called 'conforming'. Having perceived the four true realities, one turns one's back on the stream of birth and death to follow the noble path, even able to declare personally: 'Birth is exhausted, the holy life is established, what was to be done has been done, and there will be no further becoming.' This is called 'not conforming'. Such diverse practices of non-conformance require samādhi as their cause; hence it is said, 'obtains the cause of practice that does not conform.' Although the various schools have different explanations of the śrāvaka samādhi, as long as it accords with this Dharma seal, it is called correct practice; if it lacks this seal, it is called false practice.