止觀輔行傳弘決 6.42

6.42

○次歷餘一心者，以向橫竪不二一心歷於諸心，一切諸心無非無明，是故初且總觀無明。總既非宜，開總出別，無明心中具諸心故。問：前文但云觀於識陰，何故得有欲等心耶？答：一者諸心不出於識、二者為對便宜之人，故須兼列。問：貪等即是煩惱所攝，何名觀陰？答：雖是煩惱善惡陰攝，況此但觀欲等心王。若爾，與煩惱境有何別耶？答：此是煩惱，非煩惱境。彼由觀發昔此過現習生，與下不同，故合在此。其實煩惱非報陰也，雖即屬陰，攝陰不盡，是故下文復例餘陰。所言「歷」者，謂巡檢也。以別望總，故名為「餘」。不出無明，故云「一心」。

Next, in traversing the other single minds: taking the aforementioned non-dual single mind of the horizontal and vertical, one traverses all minds; all minds are nothing other than ignorance, so initially one contemplates ignorance as a whole. Since the whole is not suitable, one opens the whole to reveal the specific, because the mind of ignorance contains all minds. Question: The preceding text only spoke of contemplating the aggregate of consciousness; why are there minds such as desire? Answer: First, all minds do not go beyond consciousness; second, to accommodate those suited to it, it is necessary to list them concurrently. Question: Greed and so forth are subsumed under afflictions; how is this called contemplating the aggregates? Answer: Although they are afflictions, they are subsumed under the good and bad aggregates; how much more so when this merely contemplates the mind-kings such as desire. If so, what difference is there from the object of afflictions? Answer: These are afflictions, not the object of afflictions. Those arise through the manifestation of contemplation, whereas these are produced from past and present habits; being different from those below, they are combined here. In reality, afflictions are not the retribution aggregates; although they belong to the aggregates, they do not exhaust the aggregates; therefore the text below again extends this by analogy to the remaining aggregates. What is meant by "traversing" is inspecting. Looking at the specific from the standpoint of the general, they are called "other." Not going beyond ignorance, it is called "single mind."