俱舍論記 23.24

23.24

「如是熟修至苦空非我」者，此即第二明總相念住，七加行中第三加行也。彼觀行者居緣總雜法念住中，唯觀所緣身等四境，修四行相：觀諸有為皆非常性，觀諸有漏皆是苦性，觀一切法空、非我性。雜緣法念住總有三種，謂二、三、四，唯總緣四名此所修。前雜非唯，故與差別。問：《婆沙》云三義觀、七處善，此論何故不說？三義觀者，謂次第觀蘊、處、界也。七處善者，謂觀色苦、觀色集、觀色滅、觀色道、觀色愛味、觀色過患、觀色出離。前之四種觀色四諦，色愛味言重觀色集，色過患言重觀色苦，色出離言重觀色滅諦。先觀集者，隨說次第。不言道者，以諸能觀多是道故。受、想、行、識各七亦然，應言三十五，不過七故，但言七處善。解云：亦應說有，而不說者略而不論。又解三義、七處聲聞作，佛及獨覺不作。此中通據三乘加行、是故不說彼二觀門。問：三義觀、七處善何位起耶？解云：在雜緣法念住後、總相念住前加行位，起此二種。故《正理》六十一云「論曰雜緣法念住總有四種，二、三、四、五蘊為境別故。唯總緣五，名此所修。彼居此中修四行相，總觀一切身、受、心、法，所謂非常、苦、空、非我。然於修習此念住時，有餘善根能為方便，彼應次第修令現前。謂彼已熟修雜緣法念住，將欲修習此念住時，先應總緣修無我行，次觀生、滅，次觀緣起。以觀行者先觀諸行從因生滅，便於因果相屬觀門易趣入故。或有欲令先觀緣起，此後引起緣三義觀。此觀無間修七處善，於七處善得善巧故，能於先來諸所見境立因果諦次第觀察。如是熟修智及定已，便能安立順現觀諦，謂欲、上界苦等各別。於如是八隨次第觀，修未曾修十六行相。彼由聞慧，於八諦中初起如斯十六行觀，如隔薄絹覩見眾色。齊此名為聞慧圓滿，思所成慧准此應說。次於生死深生厭患，欣樂涅槃寂靜功德，此後多引厭觀現前，方便勤修漸增漸勝。引起如是能順決擇思所成攝最勝善根，即是所修總緣共相法念住。」解云：此顯雜緣法念住後，是總緣共相法念住前加行，一修無我行，二觀生、滅，三觀緣起。或有欲令先觀緣起，四緣三義觀，五修七處善，六聞慧學作十六行觀，七思慧學作十六行觀，八深厭生死欣樂涅槃。此竝是總相加行，從此便能引起如是能順決擇思所成攝最勝善根，即是所修總緣共相法念住也。此中且據未離欲染，故言總相思慧所攝；若已離欲，總相念住即修慧所攝。故《正理》六十一云「若有先離欲界染者，依色界攝修所成慧，厭患生死欣樂涅槃，多厭行俱作意，次第能引異類煗善根生。諸有先時未離欲染，依思所成慧引煗善根生，故彼不應作一向執。」

"Having thus fully cultivated ... [contemplating them as] suffering, empty, and non-self": this is the second part, clarifying the application of mindfulness on general characteristics, which is the third preparatory application among the seven preparatory applications. That practitioner, dwelling in the application of mindfulness on dharmas that takes comprehensive miscellaneous objects, contemplates solely the four objective domains of body and so forth as objects of focus, cultivating four mental aspects: contemplating all conditioned phenomena as having the nature of impermanence; contemplating all sāsrava phenomena as having the nature of suffering; and contemplating all dharmas as having the nature of emptiness and non-self. The applications of mindfulness on dharmas with miscellaneous objects are of three kinds in total, namely two, three, and four; only the comprehensive focus on all four is designated as what is cultivated here. The preceding miscellaneous ones were not exclusively [all four], and therefore differ from this. Question: The Mahāvibhāṣā speaks of the contemplation of the three meanings and the sevenfold skillfulness; why does this treatise not mention them? The contemplation of the three meanings refers to contemplating the aggregates, sense bases, and elements in sequential order. The sevenfold skillfulness refers to contemplating the suffering of form, contemplating the origin of form, contemplating the cessation of form, contemplating the path of form, contemplating the gratification in form, contemplating the peril of form, and contemplating the escape from form. The first four contemplate the four noble truths of form; the statement 'gratification in form' repeatedly contemplates the origin of form; the statement 'peril of form' repeatedly contemplates the suffering of form; the statement 'escape from form' repeatedly contemplates the truth of the cessation of form. The reason origin is contemplated first is in accordance with the sequential order of exposition. The path is not mentioned because the faculties capable of contemplating are mostly the path. Feeling, ideation, mental formations, and consciousness each likewise have seven; one should speak of thirty-five, but because they do not exceed seven aspects, one simply speaks of the sevenfold skillfulness. Explanation: One should indeed state that they exist; that they are not mentioned is because they are abbreviated and not discussed. Another explanation: The three meanings and seven aspects are practiced by śrāvakas, but the Buddha and pratyekabuddhas do not practice them. Here, the text generally refers to the preparatory applications of the three vehicles; therefore it does not mention those two modes of contemplation. Question: At what stage do the contemplation of the three meanings and the sevenfold skillfulness arise? Explanation: These two kinds arise in the preparatory stage after the application of mindfulness on dharmas with miscellaneous objects and before the application of mindfulness on general characteristics. Therefore, the Nyāyānusāra, fascicle 61, states: 'The treatise says: There are four kinds of applications of mindfulness on dharmas with miscellaneous objects in total, due to the distinction of taking two, three, four, or five aggregates as their object. Only the comprehensive focus on the five is designated as what is cultivated here. Dwelling in this, he cultivates the four mental aspects, comprehensively contemplating all bodies, feelings, minds, and dharmas—namely as impermanent, suffering, empty, and non-self. However, when cultivating this application of mindfulness, there are other wholesome roots that can serve as expedients, which he should cultivate and bring into presence in sequence. That is to say, having already fully cultivated the application of mindfulness on dharmas with miscellaneous objects, when he is about to cultivate this application of mindfulness, he should first take a comprehensive object to cultivate the practice of non-self; next, contemplate arising and ceasing; next, contemplate dependent arising. This is because the practitioner, having first contemplated conditioned phenomena as arising and ceasing from causes, will then easily enter into the mode of contemplation on the mutual connection of cause and effect. Or, some would have him first contemplate dependent arising, and after this induce the contemplation focusing on the three meanings. Immediately following this contemplation, he cultivates the sevenfold skillfulness; because he attains skillfulness in the seven aspects, he is able to establish the truths of cause and effect to observe them sequentially with respect to the domains previously seen. Having thus thoroughly cultivated wisdom and concentration, he is then able to establish the truths that conform to direct realization—namely, the suffering and so forth of the desire realm and the higher realms separately. Sequentially contemplating these eight in accordance with their order, he cultivates the sixteen mental aspects never cultivated before. By means of wisdom arisen from listening, he initially gives rise to such contemplation of the sixteen mental aspects with respect to the eight truths, like seeing various colors through thin silk. Up to this point is termed the perfection of wisdom arisen from listening; wisdom arisen from reflection should be stated by analogy with this. Next, he generates profound revulsion toward saṃsāra and delights in the tranquil qualities of nirvāṇa; after this, he frequently induces the contemplation of revulsion to become present, cultivating it diligently through expedients, making it gradually increase and gradually excel. Inducing such supreme wholesome roots subsumed under [wisdom] arisen from reflection that are capable of conforming to decisive penetration is precisely the cultivated application of mindfulness on dharmas that comprehensively focuses on common characteristics.' Explanation: This shows that after the application of mindfulness on dharmas with miscellaneous objects and prior to the application of mindfulness on dharmas that comprehensively focuses on common characteristics, the preparatory stages are: first, cultivating the practice of non-self; second, contemplating arising and ceasing; third, contemplating dependent arising (or some would have him first contemplate dependent arising); fourth, the contemplation focusing on the three meanings; fifth, cultivating the sevenfold skillfulness; sixth, training to practice the contemplation of the sixteen mental aspects through wisdom arisen from listening; seventh, training to practice the contemplation of the sixteen mental aspects through wisdom arisen from reflection; eighth, profound revulsion toward saṃsāra and delight in nirvāṇa. These are all preparatory applications for general characteristics; from this, one is then able to induce such supreme wholesome roots subsumed under [wisdom] arisen from reflection that conform to decisive penetration, which is precisely the cultivated application of mindfulness on dharmas that comprehensively focuses on common characteristics. Here, it is provisionally based on one who has not yet detached from the defilements of desire, and therefore it is stated that general characteristics are subsumed under wisdom arisen from reflection; if one has already detached from desire, the application of mindfulness on general characteristics is then subsumed under wisdom arisen from cultivation. Therefore, the Nyāyānusāra, fascicle 61, states: 'If one has previously detached from the defilements of the desire realm, relying on the wisdom arisen from cultivation subsumed under the form realm, feeling revulsion toward saṃsāra and delighting in nirvāṇa, with mental engagement predominantly accompanied by practices of revulsion, one is able sequentially to induce the arising of the distinct wholesome root of Heat. For all those who have not previously detached from the defilements of desire, they rely on wisdom arisen from reflection to induce the arising of the wholesome root of Heat; therefore, one should not hold an exclusive stance on that.'