大乘義章 13.62

13.62

第一釋名辨相。八行觀者，如《地持》說，於八境界涉求名行，照察稱觀。理實通觀一切諸法。今此且就一色論之，餘類可知。名字是何？一者觀色、二觀色集、三觀色滅亦名色離、四觀色道、五觀色味、六觀色過亦名色患、七觀色出、八觀色第一義。如《地持》說，八中前七觀察色義，所謂觀察世諦之義；後一觀察色第一義。就前七中，初四正觀色之體義，後三觀察色之所生。就前四中初觀色者，觀色體性苦無常等，此即是其苦諦觀也。觀色集者，觀察色因，因業煩惱，此即是其集諦觀也。觀色滅者，觀色盡處，數滅無為，故名色滅。滅離色相，故亦名色離，此即是其滅諦觀也。觀色道者，觀察彼色對治之道，此即是其道諦觀也。次三觀中觀色味者，觀色生集，緣色生愛味著境界，故名色味。觀色過者，觀色生苦，所生苦報是過患法，故名色過，亦名色患。觀色出者，經亦名離，出之與離，滅之異稱，故彼滅諦四行之中，或有說為盡、止、妙、出，或復說為滅、止、妙、離。故知出離，滅之別稱。此觀色法能生於滅。滅是無法，云何可生？觀色得滅，義說為生。與《涅槃》中，涅槃修得，不名不生，其義相似。何故不說觀色生道？道者是後第一義觀，非全不說。第八觀色第一義者，觀色無我。無我有二：一眾生無我，色中無人；二法無我，色性空寂。八中前七是觀方便，後一正觀。觀色既然，受想行等類亦同爾（此一門竟）。

First, explaining the names and distinguishing the characteristics. As for the contemplations of the eight practices, as stated in the Bodhisattvabhūmi (*Dichilun*), engaging in and seeking among the eight spheres of objects is called 'practice', and illuminating examination is called 'contemplation'. In actual principle, it generally contemplates all dharmas. Here, we discuss it provisionally with regard to form alone; the others can be understood by analogy. What are their names? First, contemplation of form; second, contemplation of the origination of form; third, contemplation of the cessation of form, also called detachment from form; fourth, contemplation of the path to [the cessation of] form; fifth, contemplation of the gratification of form; sixth, contemplation of the fault of form, also called the affliction of form; seventh, contemplation of the escape from form; eighth, contemplation of the ultimate truth of form. As stated in the Bodhisattvabhūmi, among these eight, the first seven contemplate the meaning of form—namely, contemplating the meaning of conventional truth; the last one contemplates the ultimate truth of form. Within the first seven, the first four directly contemplate the substantial meaning of form, and the latter three contemplate that which is produced by form. Within the first four, first, contemplation of form contemplates that the essential nature of form is suffering, impermanent, and so forth; this is the contemplation of the truth of suffering. Contemplation of the origination of form contemplates the causes of form, caused by karma and defilements; this is the contemplation of the truth of origination. Contemplation of the cessation of form contemplates the exhaustion of form, unconditioned analytical cessation (*pratisaṃkhyā-nirodha*), hence called the cessation of form. Because it extinguishes and departs from the characteristic of form, it is also called detachment from form; this is the contemplation of the truth of cessation. Contemplation of the path to [the cessation of] form contemplates the path of antidote to that form; this is the contemplation of the truth of the path. Next, among the three contemplations, contemplation of the gratification of form contemplates that form produces origination: conditioned by form, craving arises and finds gratification in, and clings to, sensory objects; hence it is called the gratification of form. Contemplation of the fault of form contemplates that form produces suffering: the retribution of suffering produced is a dharmic fault and affliction, hence it is called the fault of form, or the affliction of form. Contemplation of the escape from form is also called detachment in the sūtras. 'Escape' and 'detachment' are different names for cessation. Thus, among the four aspects of the truth of cessation, some explain them as exhaustion, pacification, excellence, and escape, while others explain them as cessation, pacification, excellence, and detachment. Therefore, we know that 'escape' and 'detachment' are alternative terms for cessation. This contemplation sees that the dharma of form is capable of producing cessation. Cessation is a non-existent dharma (*abhāva*); how can it be produced? Through contemplating form one attains cessation, so figuratively it is said to be 'produced'. This is similar in meaning to that in the *Mahāparinirvāṇa-sūtra*, where nirvāṇa is attained through cultivation and is not called 'unproduced'. Why is it not said to contemplate form producing the path? The path is the subsequent contemplation of the ultimate truth; it is not entirely unmentioned. Eighth, contemplation of the ultimate truth of form contemplates that form is non-self. Non-self has two aspects: first, the non-self of sentient beings, in that there is no person within form; second, the non-self of dharmas, in that the nature of form is empty and tranquil. Among the eight, the first seven are expedients of contemplation, and the last one is direct contemplation. As it is with the contemplation of form, feeling, conception, formations, and the like are also similar (this concludes the first section).