止觀輔行傳弘決 8.45

8.45

次正明修觀中，初思議六界之文，略列而已。次總結，云「如是等業招於色心」者，善惡等業不出界內分段生死，故曰色心。色心尚攝十界善惡，何但六界？今且列六，具如陰入境初所引經論。次聲聞觀業是集，緣覺觀業是行，並不云無常與幻化者，意通兩教聲聞等故。通教不云菩薩者，通三乘故。又此文中不列三藏菩薩者，前所發度義當三藏菩薩。

Next, directly explaining the cultivation of contemplation: the initial text on the conceivable six realms merely lists them briefly. Next, concluding generally, it says: "Such karmas incur physical and mental [existences]," because good and evil karmas do not go beyond the fragmented birth-and-death within the realm [of desire, form, and formlessness]; thus they are called "physical and mental." Physical and mental [phenomena] encompass the good and evil of all ten realms, so why only the six realms? Here it tentatively lists six, fully as in the sūtras and treatises cited at the beginning of the object of aggregates and sense-entrances. Next, the śrāvaka contemplates karma as the origin, and the pratyekabuddha contemplates karma as volitional formations; neither speaks of impermanence or illusory transformation because the intent extends across both teachings' śrāvakas and pratyekabuddhas. The shared teaching does not mention bodhisattvas because it is shared among the three vehicles. Furthermore, the reason Tripiṭaka bodhisattvas are not listed in this text is that the perfections manifested earlier correspond in meaning to the Tripiṭaka bodhisattvas.