[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 16.45 # 大乘義章 16.45 大乘義章 16.45 - **Language:** Classical Chinese ### [16.45](https://indike.org/pramana/in.bauddha.taisho.1851.16.45) 次依經辨釋。身念處中，初觀內身、次觀外身、後二合觀。何者是內而復云外？若就十二入中分別，一切眾生六根為內、六塵為外。今四念中，自身名內、他身為外。何故初別而後總乎？釋有二義：一破患不同。有人著內情多、著外情少，如人為身棄捨父母妻子財物，著內多故須教觀內。或復有人著外情多、著內情少，如人為財亡身沒命，著外多故須教觀外。有人俱著，故須合觀。二隨觀次第。行者本來於自身中取有淨相，故先觀內；內求不得，謂外有之，故復觀外。向前觀內不及其外，觀外之時復不及內，是故第三內外合觀。就觀內中，經文說言「觀內身循身觀，精懃一心，除世貪憂。」觀內身者，樹別所觀。循身觀者，顯其觀相，循猶順也。其身相，審悉觀察，名循身觀。精懃一心，明其觀儀。行者今欲破壞身相，非懃不辦，故須精懃。故龍樹云「離別常人易，離別知識難。離別知識易，離別親戚難。離別親戚易，離別己身難。」行者今欲離己身，必須精懃，懃由專意，故曰一心。除世貪憂，彰雜所離。何故偏說除世貪憂？龍樹釋言「行者此中多生貪憂，故偏說除。」云何多生？始棄五欲，念本所愛，故多生貪；未得道法，故多生憂。是故偏言除世貪憂。又復貪者，凡夫起貪難捨，受生力強，三毒之初，故煩惱中偏說除貪。憂根一向貪欲者起，障定最重，禪中先離，故五受中偏說除憂。若說除貪，餘結隨亡。若說除憂，餘受隨遣。譬如破竹，初節為難，若破初節，餘節皆隨，貪憂亦爾。下明觀外及觀內外，類亦同然。就受念中，亦初觀內、次外、後合。十二入中，受唯是外，法入收故。今四念中，自受為內、他受為外。又復意識相應為內，五識相應名之為外。亦得定受說之為內，散受為外。於此內外，初別、後總。就心念中，亦初觀內、次外、後總。十二入中，心唯是內，意根攝故。今四念中，自心為內，他心為外。又復意識名之為內，五識名外。亦得定心說以為內，散心為外。就法念中，亦初觀內、次外、後總。內謂心法，外者所謂非色非心不相應行及三無為。於中觀相，悉同初門。 > Next is to explain in accordance with the sūtras. In the application of mindfulness to the body, one first contemplates the internal body, next contemplates the external body, and finally contemplates both together. What is internal, and what is called external? If distinguished according to the twelve sense bases, the six faculties of all sentient beings are internal, and the six dusts are external. Now, in the four applications of mindfulness, one's own body is called internal, and another's body is external. Why is it first distinct and later combined? There are two explanations: First, the afflictions to be eliminated differ. Some people have much emotional attachment to the internal and little to the external—such as a person abandoning parents, wife, children, and property for the sake of their body; because they are heavily attached to the internal, they must be taught to contemplate the internal. Alternatively, some people have much emotional attachment to the external and little to the internal—such as a person destroying their body and losing their life for the sake of wealth; because they are heavily attached to the external, they must be taught to contemplate the external. Some are attached to both; hence they must contemplate them together. Second, according to the sequence of contemplation. A practitioner originally grasps at the characteristic of purity in their own body; therefore they first contemplate the internal. Seeking it internally and not finding it, they presume it exists externally; therefore they again contemplate the external. When previously contemplating the internal, it did not reach the external, and when contemplating the external, it did not reach the internal; therefore thirdly, they contemplate both internal and external together. Regarding the contemplation of the internal, the sūtra text says: "One contemplates the body internally, following along the body in contemplation, with diligence and single-mindedness, removing worldly covetousness and sorrow." "Contemplates the body internally" establishes specifically what is contemplated. "Following along the body in contemplation" shows the characteristics of the contemplation, "following along" meaning to conform to. Observing thoroughly and examining the characteristics of the body is called "following along the body in contemplation." "With diligence and single-mindedness" clarifies the manner of contemplation. Since the practitioner now wishes to dismantle the characteristics of the body, it cannot be accomplished without diligence; hence they must be diligent. Thus Nāgārjuna says: "Parting from ordinary people is easy, parting from good friends is difficult. Parting from good friends is easy, parting from close relatives is difficult. Parting from close relatives is easy, parting from one's own body is difficult." Now, wishing to depart from their own body, the practitioner must be diligent; diligence stems from concentrated intent, hence it is called "single-mindedness." "Removing worldly covetousness and sorrow" demonstrates what is to be abandoned. Why does it specifically mention removing worldly covetousness and sorrow? Nāgārjuna explains: "Because practitioners here mostly give rise to covetousness and sorrow, it specifically speaks of removing them." Why do they mostly arise? Having just abandoned the five desires, they recollect what they originally loved, and thus mostly give rise to covetousness; not yet having attained the path, they mostly give rise to sorrow. For this reason, it specifically speaks of removing worldly covetousness and sorrow. Furthermore, regarding covetousness, ordinary people find it hard to relinquish greed once it arises, its power to bring about rebirth is strong, and it is the foremost of the three poisons; therefore among afflictions, it specifically mentions removing covetousness. The faculty of sorrow arises exclusively in those with covetous desires, obstructs concentration most severely, and is the first to be abandoned in dhyāna; therefore among the five sensations, it specifically mentions removing sorrow. If removing covetousness is spoken of, the remaining fetters perish accordingly; if removing sorrow is spoken of, the remaining sensations are dispelled accordingly. For example, in splitting bamboo, the first joint is difficult; if the first joint is split, the remaining joints all follow; covetousness and sorrow are likewise. Below, the clarification of contemplating the external and contemplating both internal and external are analogous to this. In mindfulness of sensation, one also first contemplates the internal, next the external, and finally combines them. In the twelve sense bases, sensation is solely external, being subsumed under the dharma base. Now in the four applications of mindfulness, one's own sensation is internal, and another's sensation is external. Furthermore, sensation associated with mental consciousness is internal, and that associated with the five sense consciousnesses is called external. One may also take concentrated sensation to be internal, and distracted sensation to be external. Regarding these internal and external, they are first separate and later combined. In mindfulness of mind, one also first contemplates the internal, next the external, and finally combines them. In the twelve sense bases, mind is solely internal, being subsumed under the faculty of mind. Now in the four applications of mindfulness, one's own mind is internal, and another's mind is external. Furthermore, mental consciousness is called internal, and the five sense consciousnesses are called external. One may also take concentrated mind to be internal, and distracted mind to be external. In mindfulness of dharmas, one also first contemplates the internal, next the external, and finally combines them. "Internal" refers to mental dharmas; "external" refers to conditioning factors non-associated with form and mind, as well as the three unconditioned dharmas. The contemplation characteristics within this are all identical to the first section. > — English (machine translation) (machine translation) - [Previous: 16.44](https://indike.org/pramana/in.bauddha.taisho.1851.16.44) - [Next: 16.46](https://indike.org/pramana/in.bauddha.taisho.1851.16.46) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1851.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.16.45) — English, machine translation ## Linked texts (2) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.48.32) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.62.62) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.16.45](https://indike.org/pramana/in.bauddha.taisho.1851.16.45) · Pramāṇa