大乘義章 11.6

11.6

言觀別者，此之四種同觀四諦，觀心差降，故有四別。是義云何？依如《毘曇》，苦集滅道，界行分別有三十二。界謂三界，行者所謂苦無常等十六聖行。欲界地中有十六行，上界亦然，上下通說有三十二。於一一行正能觀察，說之為煗，觀之未明名煗方便，觀心分明名煗成就。煗法如是。於一一行心觀來去，以漸略之至一心觀，名之為頂，一心觀前名為方便，一心觀後名為成就。此頂心中雖後漸略，望於四諦及十六行猶名具觀，不名為略。然此成處，各一心觀與後忍中初觀相似，如增上忍似第一法。問曰：善根漸多應好，何故須略？釋言：始觀多心重緣猶不明了，觀心後純，少緣即見，是以減之。頂法如是。次辨忍法。於彼上下三十二行，各一心觀，乃至於彼欲界苦下一行觀來，說之為忍。就此忍中，具有三十二番觀行。初第一番，於一一行各一心觀，先觀欲界苦下四行，次觀上苦，後觀欲界集下四行，次上界集，乃至觀道類亦同然，各四行觀。次第二番，上界道下略去一行，觀察餘者。次第三番，上界道下略去二行，觀察餘者。如是漸去，乃至最後唯觀欲界苦下一行，或苦無常、或空無我。從初乃至唯觀欲界苦下二行名忍方便，唯觀一行名忍成就。向前頂中直略觀心，今此忍中心境俱略。問曰：諦法多觀應好，何故須略？《毘婆沙》云「譬如富人欲適他土，財物廣多不能持去，故以財易錢；猶嫌錢多，轉以易金；猶患金多，以金轉買多價寶珠，持去地土。行者如是，欲從世間入出世道，先捨有漏多相續心，起於上忍，唯緣一行易入聖道，是以略之。」忍法如是。次辨第一，增上忍後重起一心，緣欲界苦。唯緣一行，名世第一法。以一心故，更無方便成就之別。《毘曇》如是。《成實論》中直云「行者以無常行，觀察五陰，生泥洹智，下名為煗、中名為頂、上名為忍、上上名為世第一法。」不明四種觀相差別，今且義釋。初煗法中，先以無常，觀察現在果報五陰智無定性，以此比知過未亦然。次觀現集，亦但生滅無有自性，過未同爾。次觀現滅，託待而立無有定性，過未亦然。後觀現道，無常生滅無有自性，過未齊爾。第二頂中，先觀苦諦，因緣虛假無有自性，以此比知過未同然。集滅道觀類亦同爾。向前觀始，以苦無常生滅法數分壞法體，今觀轉勝，以其因緣虛假之理明法無性。第三忍中，初先總觀三世諸法虛假無性，集滅道觀類亦同爾。向前觀始三世別觀，今觀轉勝三世總觀。世第一中，總觀三世四諦虛假，以此總觀與無相中總見法空方便故。觀別如是（此二門竟）。

Regarding the differences in contemplative mind: these four kinds equally contemplate the four truths, but because the contemplative mind has grades, there are four differences. What does this mean? According to the Abhidharma, differentiated by realms and aspects, suffering, origin, cessation, and the path have thirty-two [aspects]. "Realms" refers to the three realms; "aspects" refers to the sixteen noble aspects, such as suffering and impermanence. There are sixteen aspects in the sphere of the desire realm, and the higher realms are also like this; speaking comprehensively of above and below, there are thirty-two. Directly being able to contemplate each aspect is called "warmth"; when the contemplation is not yet clear, it is called the "expedient means of warmth"; when the contemplative mind is distinct and clear, it is called the "accomplishment of warmth." Such is the dharma of warmth. When, contemplating each aspect back and forth, the mind gradually contracts them until it contemplates with a single mind, this is called "summit"; [the phase] prior to the contemplation with a single mind is called "expedient means"; [the phase] after the contemplation with a single mind is called "accomplishment." In this summit mind, although it is subsequently gradually contracted, with respect to the four truths and the sixteen aspects it is still called "complete contemplation" and is not yet called "contracted." However, at the point of this accomplishment, each single-mind contemplation resembles the initial contemplation in the subsequent [stage of] forbearance, just as upper forbearance resembles the highest worldly dharma. Question: If roots of goodness are better when progressively manifold, why is contraction necessary? Explanation: When beginning to contemplate with many minds repeatedly conditioning [the objects], they are still not clear; later, when the contemplative mind becomes pure, one sees with few conditionings; therefore they are reduced. Such is the dharma of summit. Next, forbearance is explained. Contemplating those thirty-two aspects, above and below, each with a single mind, and down to contemplating back and forth a single aspect under suffering in the desire realm, is called "forbearance." Within this forbearance, there are fully thirty-two rounds of contemplative practice. In the initial first round, one contemplates each aspect with a single mind: first contemplating the four aspects under suffering in the desire realm, next contemplating suffering in the higher [realms], then the four aspects under origin in the desire realm, next origin in the higher realms, and so forth, contemplating the path similarly, contemplating four aspects in each. In the second round, under the path of the higher realms, one aspect is omitted, and the remainder are contemplated. In the third round, under the path of the higher realms, two aspects are omitted, and the remainder are contemplated. In this way it is gradually reduced, until finally one contemplates only a single aspect under suffering in the desire realm—either suffering, impermanence, emptiness, or non-self. From the beginning up to contemplating only two aspects under suffering in the desire realm is called the "expedient means of forbearance"; contemplating only a single aspect is called the "accomplishment of forbearance." Previously, in the summit, only the contemplative mind was contracted; now, in this forbearance, both the mind and the object are contracted. Question: If the noble truths are better when contemplated extensively, why is contraction necessary? The *Vibhāṣā* states: "For example, a wealthy man wishes to travel to another land. Because his goods and wealth are vast and numerous, he cannot carry them all away; thus he exchanges his goods for coins. Still disliking the bulk of coins, he converts them into gold. Still troubled by the bulk of gold, he uses the gold to buy high-value gems and carries them away to the other land. The practitioner is likewise: wishing to enter the supramundane path from the worldly, he first renounces the many continuum-minds that are tainted, arouses upper forbearance, and, conditioning only a single aspect, easily enters the noble path; therefore it is contracted." Such is the dharma of forbearance. Next, the highest is explained: after upper forbearance, a single mind is aroused again, conditioning suffering in the desire realm. Conditioning only a single aspect, it is called the "highest worldly dharma." Because it is a single mind, there is no further distinction between expedient means and accomplishment. Such is the Abhidharma. In the *Tattvasiddhi-śāstra*, it merely says: "The practitioner, by means of the aspect of impermanence, contemplates the five aggregates and gives rise to the knowledge of nirvāṇa; the lower is called warmth, the medium is called summit, the upper is called forbearance, and the uppermost is called the highest worldly dharma." It does not elucidate the distinctions in the characteristics of the four contemplations; now it will be tentatively explained doctrinally. First, in the dharma of warmth, one first uses impermanence to contemplate that the currently resulting five aggregates are known to have no fixed nature, and by this infers that the past and future are also like this. Next, one contemplates the present origin as also merely arising and ceasing without intrinsic nature, and past and future are the same. Next, one contemplates present cessation as established through dependence without fixed nature, and past and future are also like this. Finally, one contemplates the present path as impermanent, arising and ceasing without intrinsic nature, and past and future are likewise identical. Second, in the summit, one first contemplates the truth of suffering as nominal through causes and conditions, without intrinsic nature, and by this infers that past and future are the same. The contemplations of origin, cessation, and the path are also of the same kind. Whereas earlier at the start of contemplation one broke down the substance of dharmas through the dharmic categories of suffering, impermanence, arising, and ceasing, now the contemplation is increasingly superior, clarifying that dharmas lack intrinsic nature through the principle that causes and conditions are nominal. Third, in forbearance, one initially contemplates comprehensively that all dharmas of the three periods of time are nominal and lack intrinsic nature; the contemplations of origin, cessation, and the path are also of the same kind. Whereas earlier at the start of contemplation the three periods of time were contemplated separately, now the contemplation is increasingly superior, contemplating the three periods of time comprehensively. In the highest worldly dharma, one comprehensively contemplates that the four truths in the three periods of time are nominal, because this comprehensive contemplation serves as an expedient means for comprehensively seeing the emptiness of dharmas in the signless. The differences in contemplation are like this (this concludes the second portal).