摩訶止觀 8.25

8.25

四、修止觀者，還為十意。初、簡思議境者：一念欲覺，初起甚微，不即遮止，遂漸增長；為欲事故，貪引無道，乃至四重、五逆，是名「煩惱生地獄界」。為欲因緣不知慚恥，魯扈觝突，無復禮義，亡失人種，是名「貪欲生畜生界」。又為欲因緣慳惜守護，亦慳他家，是名「貪欲生餓鬼界」。為欲因緣而生嫉妬，猜忌防擬，常欲勝他，百方鴆陷，令彼退負，是名「貪欲生修羅界」。又欲因緣深愛現樂，以禮婚娉，每存撙節，符順仁義，為未來欲樂而持五戒，是名「貪欲生人界」。又欲起時，鄙人欲麁，希求天欲，勤修十善，防止純熟任運不起，是觀貪欲生六天界。又觀欲心棄呵清淨，能發禪定，是色天、無色天界。又觀欲是集，集方招苦，厭此苦集而修出要，是聲聞界。若觀欲是無明，為無明欲而造諸行，輪環無際；若止於欲，無明、行等皆止，是為緣覺界。若觀欲是蔽，而起慈悲，而行於捨，怖畏無常，乃至觀欲是癡等，是六度界。若觀欲本自不起，今亦不住，將亦不滅，欲即是空，空即涅槃，是為通教界。又觀欲心有無量相，集既非一，苦亦無量，知根、欲、性皆因欲心，分別具足，是為別教界。其餘三分煩惱出生諸法，亦復如是。次第生一切法，是名「思議境」也。

Fourth, practicing calming and contemplation also comprises ten points. First, discerning the conceivable realm: when a single thought of desire arises, it is extremely subtle at first; if not immediately stopped, it gradually increases and grows; for the sake of desire, greed leads to lawlessness, up to the four grave offences and the five heinous crimes: this is called 'defilement giving birth to the hell realm'. When, due to the causes and conditions of desire, one has no shame or remorse, acts brazenly and aggressively, no longer possesses propriety and righteousness, and loses human character: this is called 'greed and desire giving birth to the animal realm'. Furthermore, when, due to the causes and conditions of desire, one is stingy and protective, and also begrudges others' households: this is called 'greed and desire giving birth to the hungry ghost realm'. When, due to the causes and conditions of desire, one gives rise to jealousy, suspicion, and defensive rivalry, constantly wishing to surpass others and using a hundred schemes to poison and entrap them so that they fall and lose: this is called 'greed and desire giving birth to the asura realm'. Furthermore, when, due to the causes and conditions of desire, one deeply loves present pleasures, marries with propriety, always maintains moderation, conforms to benevolence and righteousness, and upholds the five precepts for the sake of future desires and pleasures: this is called 'greed and desire giving birth to the human realm'. Furthermore, when desire arises, one disdains human desire as coarse, longs for divine desires, diligently cultivates the ten wholesome deeds, and restrains oneself until it becomes so pure and mature that desire spontaneously does not arise: this is contemplating greed and desire giving birth to the six desire-heaven realms. Furthermore, contemplating that discarding, reproaching, and purifying the mind of desire can arouse dhyāna concentration: this is the form heaven and formless heaven realms. Furthermore, contemplating that desire is accumulation, and accumulation brings about suffering, so that reviling this suffering and accumulation, one cultivates the essentials of liberation: this is the śrāvaka realm. If one contemplates that desire is ignorance (avidyā), and because of the desire of ignorance one generates karmic formations, revolving endlessly; if one stops desire, ignorance, karmic formations, and so forth are all stopped: this is the pratyekabuddha realm. If one contemplates desire as an obstruction, and arouses loving-kindness and compassion, practices giving, fears impermanence, and so on, even contemplating that desire is folly: this is the six pāramitās realm. If one contemplates that desire originally does not arise, now also does not abide, and will not cease, so that desire is itself emptiness, and emptiness is itself nirvāṇa: this is the realm of the shared teaching. Furthermore, contemplating that the mind of desire has immeasurable characteristics, and since accumulation is not single, suffering is also immeasurable, knowing that faculties, desires, and natures all derive from the mind of desire, distinguishing them completely: this is the realm of the distinctive teaching. The other three divisions of defilement giving birth to all phenomena are also like this. Successively giving birth to all phenomena is called the 'conceivable realm'.