大乘義章 14.10

14.10

初釋名辨相。一切入者，經中亦名一切處也，入者猶是處之別稱。定心自在，能令所緣相無不在，名一切處。處別不同，一門說十。十名是何？一青、二黃、三赤、四白、五地、六水、七火、八風、九空、十識。若依《涅槃》，去火一切，加無所有令以為十。行者初先繫意安靜，於己身分取少青相，極令明了，如明鏡中見諸色像，以漸廣之，周滿世界，同為一青，名青一切處。黃赤白等類亦同然。此青黃等，由四大造，故次觀之。始於自身觀少地相，極令明了，以漸廣之，周滿世界，悉為一地，名一切處。水火風等類亦同然。患色多過，次捨色相，緣無邊虛空。先緣咽喉鼻口等空，極令明了，以漸廣之，見一切界，同為一空，名空一切處。患彼空觀外緣之惱，次捨空相緣無邊識。始觀一識，極令明了，所謂觀於緣一空識，以漸廣之，緣無邊識，皆令明了，名識一切處。問曰：心識云何無邊？論言「以其空無邊故，緣空之識亦復無邊。」問曰：何故不觀受等？《成實》釋言「取於地等，其唯心識，故偏觀識。又識是主，故偏觀識。」問曰：何故偏說空識為一切處，不說非想及無所有為一切處？《雜心》釋言「行者先入前三解脫，不能勝進。次入八勝，雖入勝處不能無邊，故入青等四一切處。此青黃等何所依止？依四大造，故觀地等四一切處。云何於此而得勝進？所謂覺知，知無邊空。此知依何？謂依心識。識復何依？便無所依，故上不立。」龍樹釋言「虛空廣多，佛說虛空無量無邊，故說虛空為一切處。向前九種一切觀中皆有心識，心識能緣一切諸法，一切法中皆見有識，故說心識為一切處。無所有中略去多識，唯緣一識，一識不廣，是故不說為一切處。非想地中，心志微細而復精純，難得取相，難可令廣，故亦不說為一切處。又復空處方便道中，能緣下地無邊之色就之觀空；識處方便，能緣下地無邊色空就之觀識，故此二地名一切處。上不如是，為是不立。」涅槃何故除火一切，立無所有為一切處？如《增集論》釋「彼為事火婆羅門故，作如是說。若當宣說火一切處，增彼耶見，是以去之。無所有處，雖無多識，非無少識，為成十數，故通說之為一切處（此一門竟）。」

First is explaining the names and distinguishing the characteristics. 'Totality' (kṛtsnāyatana) is also called 'all-bases' in the sūtras; 'totality' is simply an alternative designation for 'base'. Through mastery of the concentrated mind, one is able to make the marks of the cognitive object present everywhere; hence they are called all-bases. The bases are differentiated, and within one doctrinal approach ten are taught. What are the ten names? 1. Blue, 2. Yellow, 3. Red, 4. White, 5. Earth, 6. Water, 7. Fire, 8. Wind, 9. Space, and 10. Consciousness. According to the Nirvāṇa [Sūtra], the fire totality is removed and nothingness is added to make ten. The practitioner at the outset first binds the mind in tranquility, takes a slight mark of blue upon a part of their own body, and makes it extremely clear, like seeing forms and images in a clear mirror; gradually expanding it, it fills the entire world, all becoming a single blue—this is called the blue totality. Yellow, red, white, and the rest are also like this. Because these colors—blue, yellow, etc.—are made of the four great elements, one contemplates them next. Starting from one's own body, one contemplates a slight mark of earth, making it extremely clear, and gradually expanding it, it fills the entire world, all becoming a single earth—this is called a totality. Water, fire, wind, and the rest are also like this. Troubled by the many faults of matter, one next abandons the marks of matter and focuses upon boundless space. First taking the empty spaces of the throat, nose, mouth, and so forth as objects, one makes them extremely clear; gradually expanding it, one sees all realms as a single space—this is called the space totality. Troubled by the affliction of externally directed cognitive objects in that contemplation of space, one next abandons the marks of space and focuses upon boundless consciousness. Beginning by contemplating a single consciousness, making it extremely clear—namely, contemplating the consciousness that takes the single space as its object—one gradually expands it, taking boundless consciousness as an object and making it all clear—this is called the consciousness totality. Question: How is the mind-consciousness boundless? The treatise says, "Because space is boundless, the consciousness that takes space as its object is likewise boundless." Question: Why does one not contemplate feelings and the like? The Tattvasiddhi explains, "Because grasping earth and so forth is solely mind-consciousness, one contemplates consciousness specifically; furthermore, because consciousness is the master, one contemplates consciousness specifically." Question: Why are only space and consciousness spoken of as totalities, and neither-perception nor nothingness are not spoken of as totalities? The Saṃyuktābhidharmahṛdaya explains, "A practitioner first enters the first three liberations, but cannot advance further; next they enter the eight masteries, but although having entered the masteries they cannot make them boundless, and hence enter the four totalities of blue and the rest. Upon what do these blue, yellow, and other [colors] depend? They depend upon the four great elements that make them; therefore one contemplates the four totalities of earth and the rest. How does one achieve further advancement in this? Namely, through awareness: knowing boundless space. Upon what does this knowing depend? It depends upon mind-consciousness. And upon what does consciousness depend? There is no further dependence; therefore none are established above." Nāgārjuna explains, "Empty space is vast and extensive; the Buddha taught that empty space is immeasurable and boundless, and therefore spoke of empty space as a totality. Within the preceding nine total contemplations, mind-consciousness is present in all of them; mind-consciousness can take all dharmas as objects, and consciousness is seen to exist within all dharmas; therefore mind-consciousness is spoken of as a totality. Within [the stage of] nothingness, multiple consciousnesses are eliminated, and one takes only a single consciousness as an object; a single consciousness is not vast, and therefore it is not spoken of as a totality. Within the stage of neither-perception, the mental volition is subtle and yet pure; it is difficult to grasp its marks and difficult to expand, so it is also not spoken of as a totality. Furthermore, in the preparatory path of the stage of [boundless] space, one is able to take the boundless matter of lower stages as objects and contemplate space upon them; in the preparatory path of the stage of consciousness, one is able to take the boundless matter and space of lower stages as objects and contemplate consciousness upon them. Therefore these two stages are named totalities. Those above are not like this, and for this reason they are not established." Why does the Nirvāṇa [Sūtra] eliminate the fire totality and establish nothingness as a totality? As the *Ekottarasaṃgīti-śāstra explains, "It was spoken like that for the sake of fire-worshipping Brahmins. If the fire totality were preached, it would increase their wrong views; for this reason it was removed. Although the stage of nothingness lacks multiple consciousnesses, it is not without a slight consciousness; in order to complete the number of ten, it was generally taught as a totality." (This concludes the first gate.)