大乘義章 9.23

9.23

第三明其緣境總別。境謂四諦。毘曇法中，觀諦有二：一總、二別。總念處中，總觀四諦為空無我，名之為總；燸頂已上別觀四諦，目之為別。於中總觀但伏不斷，見不明故。別中始習伏而未斷，苦忍已上觀成能斷。成實法中亦有總別，燸頂忍中別而不總，世第一上總而不別。世第一法中總觀四諦，名用虛假。無相已上總觀諦空，於中若對世俗八禪，總別俱斷。故《成實》言「從燸等來漸斷煩惱，見滅乃盡。」謂無相中見理滅故。若就理觀隨義分之，別觀但伏，總觀之中世第一法總觀未成但伏未永斷，無相已上總觀成就方能永斷。問曰：何故毘曇法中總伏別斷，成實法中別伏總斷？釋言：兩宗立患各異。毘曇法中闇為患本，故經說言「我昔與汝不見四諦，是故久流生死苦海。」良以闇惑為患本故，總觀未明，但能伏惑；別觀分明，故能永斷。成實法中取為患本，別觀之時取相未泯，故但伏惑；總觀泯相，故能永斷。大乘法中亦有總別，入法平等總觀諦空，隨有差別別觀諦有，總別二觀俱斷煩惱。著有之患、迷空之闇，總觀除之；著空之患、迷事無知，別觀遣之。總別如是。

Third, the general and specific nature of taking objects as conditions is explained. The objects are the four truths. In the Abhidharma system, contemplation of the truths is twofold: first, general; second, specific. In the general application of mindfulness, generally contemplating the four truths as empty and non-self is called 'general'; from heat and summit onward, specifically contemplating the four truths is designated 'specific'. Therein, general contemplation merely suppresses and does not sever, because the seeing is not yet clear. In specific contemplation, initial practice suppresses without yet severing; from the forbearance of suffering onward, the contemplation is completed and able to sever. In the Tattvasiddhi system, there are also general and specific [contemplations]: in heat, summit, and forbearance, it is specific and not general; from the supreme worldly dharmas onward, it is general and not specific. In the supreme worldly dharmas, one generally contemplates the four truths as nominal, functional, empty, and provisional. From the signless onward, one generally contemplates the truths as empty. Therein, if contrasted with the worldly eight dhyānas, both general and specific sever [afflictions]; hence the Tattvasiddhi states: 'From heat and so forth onward, one gradually severs afflictions, reaching an end upon seeing cessation'—meaning that in the signless, one sees the cessation of principle. If divided according to meaning with respect to contemplation of principle: specific contemplation merely suppresses; within general contemplation, in the supreme worldly dharmas the general contemplation is not yet completed, merely suppressing and not permanently severing; from the signless onward, the general contemplation is accomplished, and only then can it permanently sever. Question: Why in the Abhidharma system does general [contemplation] suppress and specific [contemplation] sever, whereas in the Tattvasiddhi system specific [contemplation] suppresses and general [contemplation] severs? Explanation: The two traditions posit the root fault differently. In the Abhidharma system, darkness is the root of the fault, as the sūtra states: 'Formerly, because you and I did not see the four truths, we wandered for a long time in the sea of suffering of saṃsāra.' Truly, because dark delusion is the root of the fault, general contemplation is not yet clear and can only suppress delusion; specific contemplation is distinct and clear, and therefore can permanently sever. In the Tattvasiddhi system, grasping is the root of the fault: at the time of specific contemplation, grasping at characteristics is not yet extinguished, so it merely suppresses delusion; general contemplation extinguishes characteristics, so it can permanently sever. In the Mahāyāna, there are also general and specific [contemplations]: entering the equality of dharmas, one generally contemplates the truths as empty; in accordance with existence and distinctions, one specifically contemplates the truths as existent. Both general and specific contemplations sever afflictions. The fault of attachment to existence and the darkness of delusion regarding emptiness are removed by general contemplation; the fault of attachment to emptiness and ignorance regarding phenomena are dispelled by specific contemplation. Such are the general and specific [contemplations].