止觀輔行傳弘決 2.54

2.54

「次觀瞋蔽」，廣應同前，此文漸略。初文立境，即指重瞋為今觀境。「欝」謂欝怫。「勃」謂卒起。「當恣任」下，明起觀方便，例前貪欲可以準知。次起觀。例上亦應六十四句，文中略存四四句中兩四句頭，謂生及無生，三四並略。文從語便，但云既不得其生亦不得其滅，滅即不生。言「從誰」等者，歷十二事，必屬一事總推宰主，故但云誰。「相貌空寂」，空觀也。「十界」，假觀也。「四德」，中觀也。「是為」下，引證也。前引《無行》具明三毒，是故此中不重引之。《淨名》眾生菩提涅槃，意並同前。「觀犯戒」下，略例餘蔽餘毒。餘有毒蔽之所攝者，故云「一切」。癡帶於邪，故云「邪癡」，故用因緣為能治者，因緣一法治邪癡故，故云深入緣起斷諸邪見。

"Next, contemplating the obscuration of anger": in full, it should be the same as before, but this text is progressively abbreviated. The opening passage establishes the object, pointing directly to heavy anger as the object of contemplation here. *Yu* (欝) means brooding frustration; *bo* (勃) means flaring up suddenly. From "one should give free rein" onward, the skillful means for initiating contemplation are explained, which may be understood by analogy with the previous [section on] craving. Next is the initiation of contemplation. By analogy with the above, there should also be sixty-four propositions, but the text briefly retains the heads of two sets of four propositions out of the four sets of four propositions, namely arising and non-arising, while the third and fourth are both omitted. Following the convenience of phrasing, the text merely says that since neither its arising nor its cessation can be grasped, cessation is simply non-arising. As for the words "from whom" and so forth: in traversing the twelve matters, it must pertain to a single matter in comprehensively searching for an agent or master; hence it merely says "who." "Characteristics being empty and quiescent" is the contemplation of emptiness. The "ten realms" is the contemplation of provisionality. The "four virtues" is the contemplation of the middle. From "this is..." onward, proofs are cited. The earlier citation of the *Wuxing jing* already fully clarified the three poisons, so it is not cited again here. The intent of *Vimalakīrti* on sentient beings being bodhi and nirvāṇa is likewise identical to the above. From "contemplating the violation of precepts" onward, the remaining obscurations and remaining poisons are briefly treated by analogy. That which is subsumed under the remaining poisonous obscurations is therefore called "all." Ignorance carries with it deviation, so it is called "deviant ignorance"; thus conditionality is taken as the antidote, because the single dharma of conditionality remedies deviant ignorance; hence it is said that by deeply entering dependent origination one cuts off all deviant views.