大乘義章 16.40

16.40

次論總別。理實通就一切諸法皆悉得為總別念處，今且就五陰及與三無為法說總說別。別分五陰及無為法為四念觀，名之為別。總緣五陰及無為法為法念觀，目之為總。別相如何？色陰為身，受陰為受，識陰為心，想行及與三無為等合以為法。陰既有五，依觀足得，何勞為四？釋言：陰法開合不定。總之唯一是有為法。或分為二，唯名與色，四陰曰名、色陰名色。或分為三，所謂三修，如《涅槃》說，謂身、戒、心。說色陰中五根為身，防禁名修；身口二業說以為戒；四陰曰心。又說煩惱、業、苦等別，亦是三也。或說為四，四念、四食、四識住等，如《涅槃》說。云何分陰以為四食？色陰之中宣說段食；識為識食；行陰之中說思說觸；想受不論；除識，餘陰為識所依，名四識住。或分為五，即五陰是。或分為六，五陰及與不相應行。或說十二，十二謂入、十二因緣。或說十八，謂十八界。或復宣說二十二根。如是非一，今據一門且分四種。依之起觀，為破四倒，故說四耳。常、樂、我、淨是四倒也，凡夫多於色中計淨、受中計樂、心中計常、於想行等一切法中建立有我，為破是見，觀色不淨破除淨倒、觀受是苦破除樂倒、觀心無常破除常倒、觀法無我破除我倒。別相如是。總相云何？汎釋有六：一總觀五陰及無為法為苦無常空無我等、二總觀五陰及無為法以為四諦十六聖行、三總觀五陰及無為法名用虛假無性空寂、四總觀五陰及無為法妄想虛假無相空寂、五總觀五陰及無為法虛妄妄想悉於心現畢竟無法、六總觀五陰及無為法真法集起本性常寂。就初門中，觀苦無常局在五陰，觀空無我通無為法。今且約就五陰辨之。此觀難成，漸習乃成就。於中觀別，有二十門。於五陰中，二二合觀有其十門：色受合觀以為初門，色想合觀為第二門，色行合觀為第三門，色識合觀為第四門；除去色陰，受想合觀為第五門，受行合觀為第六門，受識合觀為第七門；除色除受，想行合觀為第八門，想識合觀為第九門；除色受想，行識合觀為第十門。三三合觀有其六門：色受及想合觀為一，色想行合以為第二，色行識合以為第三；除去色陰，受想行合以為第四，受行識合以為第五；除色除受，想行識合以為第六。以此通前，合為十六。四四合觀有其三門：色受想行合觀為一，色想行識合觀為二；除去色陰，受想行識合觀為三，通前十九。此十九門，名總方便。五陰合觀復以為一，通前二十。此後一門，名總念成。此之一番，正當《毘曇》總念處觀。第二門者，總觀五陰及數滅法以為四諦十六聖行。觀彼生死有漏果陰以為苦諦，於中別觀為苦、無常、空與無我，即為四行。觀彼生死因行五陰以為集諦，於中別觀因、集、有、緣，復為四行，通前為八。觀無漏五陰以為道諦，於中別觀道、如、跡、乘，復為四行，通前十二。觀彼數滅無為之法以為滅諦，於中別觀滅、止、妙、出，復為四行，通前十六。此門當彼毘曇法中煗頂已上一切觀行，彼通名為法念觀故。第三門者，總觀五陰及無為法名用假有名為世諦，無性空寂以為真諦。成實法中偏論此義。第四門者，總觀五陰及無為法妄相之有，猶如幻化、乾闥婆城、熱時炎等名為世諦；無相空寂以為真諦。此言空者，不但無性，乃至因緣相亦不有。如陽炎水，遙望似有，近觀全無，不但無性乃至亦無水有可得，諸法像此。第五門者，總觀五陰及無為法心外無法，皆從妄想自心所現，如夢所見皆是心作，名為世諦；窮體本無，名為真諦。第六門者，觀彼五陰及無為法，皆是真實如來藏性緣起集成，名為世諦；窮其本性唯是真如，從本已來常寂不動，名為真諦。此後三門，大乘中說，小乘不論。此六皆是總相法念之差別耳（此二門竟）。

Next, the discussion of the general and the specific. In reality, comprehensively speaking, all dharmas can serve as both general and specific applications of mindfulness; here, for the time being, the general and specific are explained in terms of the five aggregates and the three unconditioned dharmas. Distinguishing the five aggregates and the unconditioned dharmas into the four contemplations of mindfulness is called "specific". Comprehensively taking the five aggregates and the unconditioned dharmas as the object of contemplation of mindfulness of dharmas is designated "general". What are the specific characteristics? The form aggregate is the body; the sensation aggregate is sensation; the consciousness aggregate is the mind; and the aggregates of perception and saṃskāras together with the three unconditioned [dharmas] and so forth are combined to form dharmas. Since the aggregates are five, basing contemplation on them would suffice; why trouble to make them four? The explanation states: the opening and combining of the dharmas of the aggregates is not fixed. In summary, they are solely the one conditioned dharma. Or they are divided into two, solely name and form: the four aggregates are called "name", and the form aggregate is called "form". Or they are divided into three, the so-called three cultivations, as the *Nirvāṇa [Sūtra]* explains, namely body, precepts, and mind: the five faculties within the form aggregate are called the "body", and restraining and prohibiting [them] is called "cultivation"; the two karmas of body and speech are explained as "precepts"; and the four aggregates are called "mind". Furthermore, the distinctions of defilement, karma, and suffering are also three. Or they are spoken of as four, such as the four applications of mindfulness, the four nutriments, and the four abodes of consciousness, as explained in the *Nirvāṇa [Sūtra]*. How are the aggregates divided to make the four nutriments? Within the form aggregate, fine material food (kavaḍīkārāhāra) is explained; consciousness is consciousness nutriment; within the saṃskāra aggregate, intention and contact are explained; perception and sensation are not discussed; excluding consciousness, the remaining aggregates are the supports for consciousness, termed the four abodes of consciousness. Or they are divided into five, which are the five aggregates. Or they are divided into six: the five aggregates together with non-associated formations. Or twelve are taught: twelve meaning the āyatanas or the twelve links of dependent origination. Or eighteen are taught: meaning the eighteen dhātus. Or twenty-two faculties are furthermore taught. Such [divisions] are not one; now, relying on one approach, they are temporarily divided into four kinds. Establishing contemplation based on them is for the sake of overturning the four inversions, which is why four are taught. Permanence, pleasure, self, and purity are the four inversions. Ordinary persons mostly project purity onto form, project pleasure onto sensation, project permanence onto the mind, and establish an existent self among all dharmas such as perception and saṃskāras. To destroy these views, one contemplates form as impure to overturn the inversion of purity, contemplates sensation as suffering to overturn the inversion of pleasure, contemplates the mind as impermanent to overturn the inversion of permanence, and contemplates dharmas as non-self to overturn the inversion of self. Such are the specific characteristics. What are the general characteristics? Broadly explained, there are six: First, comprehensively contemplating the five aggregates and unconditioned dharmas as suffering, impermanent, empty, and non-self, and so forth. Second, comprehensively contemplating the five aggregates and unconditioned dharmas as the four noble truths and sixteen holy practices. Third, comprehensively contemplating the five aggregates and unconditioned dharmas as nominal and functional, provisional, without intrinsic nature, empty, and quiescent. Fourth, comprehensively contemplating the five aggregates and unconditioned dharmas as false conceptualizations, provisional, signless, empty, and quiescent. Fifth, comprehensively contemplating the five aggregates and unconditioned dharmas as false, deluded conceptualizations all manifesting from the mind, ultimately having no dharmas. Sixth, comprehensively contemplating the five aggregates and unconditioned dharmas as the arising of the collection of true dharmas, their original nature being ever-quiescent. Regarding the first approach: contemplating suffering and impermanence is restricted to the five aggregates; contemplating emptiness and non-self extends to the unconditioned dharmas. For now, it is distinguished in reference to the five aggregates. This contemplation is difficult to accomplish; only through gradual practice is it accomplished. The distinctions of contemplation within it comprise twenty approaches. Among the five aggregates, contemplating them two by two combined comprises ten approaches: contemplating form and sensation combined is the first approach; contemplating form and perception combined is the second approach; contemplating form and saṃskāras combined is the third approach; contemplating form and consciousness combined is the fourth approach; excluding the form aggregate, contemplating sensation and perception combined is the fifth approach; contemplating sensation and saṃskāras combined is the sixth approach; contemplating sensation and consciousness combined is the seventh approach; excluding form and sensation, contemplating perception and saṃskāras combined is the eighth approach; contemplating perception and consciousness combined is the ninth approach; excluding form, sensation, and perception, contemplating saṃskāras and consciousness combined is the tenth approach. Contemplating them three by three combined comprises six approaches: contemplating form, sensation, and perception combined is the first; contemplating form, perception, and saṃskāras combined is the second; contemplating form, saṃskāras, and consciousness combined is the third; excluding the form aggregate, contemplating sensation, perception, and saṃskāras combined is the fourth; contemplating sensation, saṃskāras, and consciousness combined is the fifth; excluding form and sensation, contemplating perception, saṃskāras, and consciousness combined is the sixth. Connecting these with the preceding yields sixteen in all. Contemplating them four by four combined comprises three approaches: contemplating form, sensation, perception, and saṃskāras combined is the first; contemplating form, perception, saṃskāras, and consciousness combined is the second; excluding the form aggregate, contemplating sensation, perception, saṃskāras, and consciousness combined is the third; which connects with the preceding to make nineteen. These nineteen approaches are termed the expedient means of the general [application]. Contemplating the five aggregates combined again constitutes one [further approach], connecting with the preceding to make twenty. This latter single approach is termed the accomplishment of the general application of mindfulness. This sequence corresponds precisely to the contemplation of the general application of mindfulness in the Abhidharma. As for the second approach, it comprehensively contemplates the five aggregates and the dharma of analytical cessation (pratisaṃkhyā-nirodha) as the four noble truths and sixteen holy practices. Contemplating those tainted result-aggregates of saṃsāra as the truth of suffering, and within it specifically contemplating them as suffering, impermanent, empty, and non-self, constitutes the four practices. Contemplating the causal practices of the five aggregates of saṃsāra as the truth of arising, and within it specifically contemplating them as cause, arising, origination, and condition, again constitutes four practices, connecting with the preceding to make eight. Contemplating the untainted five aggregates as the truth of the path, and within it specifically contemplating them as path, correctness, progress, and vehicle, again constitutes four practices, connecting with the preceding to make twelve. Contemplating that unconditioned dharma of analytical cessation as the truth of cessation, and within it specifically contemplating it as cessation, pacification, excellence, and escape, again constitutes four practices, connecting with the preceding to make sixteen. This approach corresponds to all contemplative practices from the stages of heat and summit upward in that Abhidharma doctrine, because therein they are comprehensively termed the contemplation of mindfulness of dharmas. As for the third approach, it comprehensively contemplates the five aggregates and unconditioned dharmas as nominally and functionally provisional existents, termed conventional truth; and as lacking intrinsic nature, empty, and quiescent, termed absolute truth. The doctrine of the Tattvasiddhi discusses this meaning in particular. As for the fourth approach, it comprehensively contemplates the illusory existence of the five aggregates and unconditioned dharmas as like an illusion, a gandharva city, a mirage in the hot season, and so forth, termed conventional truth; and signless, empty, and quiescent, termed absolute truth. That "emptiness" is spoken of here means not only that there is no intrinsic nature, but even that the signs of causes and conditions do not exist. Just as mirage water, viewed from afar, appears to exist, but seen up close is entirely absent—not only lacking intrinsic nature, but not even any existence of water can be obtained—all dharmas are like this. As for the fifth approach, it comprehensively contemplates the five aggregates and unconditioned dharmas as having no dharmas outside the mind, all manifesting from deluded conceptualization in one's own mind, like what is seen in a dream is entirely made by the mind, termed conventional truth; and that when investigating their substance they are fundamentally non-existent, termed absolute truth. As for the sixth approach, it contemplates that the five aggregates and unconditioned dharmas are all the dependently arisen collection of the true nature of the tathāgatagarbha, termed conventional truth; and that when investigating their fundamental nature, it is solely tathatā, from the beginning ever-quiescent and unmoving, termed absolute truth. These latter three approaches are taught in the Mahāyāna and are not discussed in the Hīnayāna. These six are simply the distinctions within the general contemplation of mindfulness of dharmas. (This concludes the second section.)