止觀輔行傳弘決 9.20

9.20

○次釋背捨。初重判淺深。前三是根本、是有漏，名「根本味」。特勝通明，名「根本淨」。九想已去觀練熏修，名四事定。今於事定但說觀禪。於觀禪中文猶未盡，次九想後以明背捨。復應簡云練熏修三非今所明，文在後簡，大小別故。言「總別」者，總與不壞人共，別在菩薩行。「又背捨」下，判因果以釋名。言「因中說果」者，有人云：背捨即是解脫異名。今以衍門往驗，意則不然。《大品》云「菩薩依背捨入九定」，及身證那含雖得九定，亦復未受八解之名，故知因時厭背捨離煩惱，名為背捨。後時具足觀練熏修，發真無漏三界結盡，爾時背捨轉名解脫。故知背捨在因，解脫在果。若名背捨為解脫者，即是因中說果義，乃至果中說因義亦可通。若言異名，乃成大妨。故《婆沙》中「問：背捨是何義？答：背捨是棄義。初二棄色愛心，第三棄不淨心，從第四去至非想處棄下地法，滅受想法棄一切有緣。尊者和須蜜云：得脫義是解脫義，得脫煩惱故也。又虛想得解，名為解脫。」故知論文亦是背捨從因、解脫從果。故今文中從背者已下，重述從因義邊以釋背捨。言「淨潔五欲」者，《禪門》中云「欲界凡夫迷情，貪著不淨之法以為淨妙，名不淨五欲。從欲界定乃至非想，雖有著心，猶名淨潔五欲。」今以背捨無漏對治，厭離不著，故名背捨淨潔五欲。「若破」下，次明對治。外約九想、內約背捨，隨人不同故立觀各異。「一內有」去略列初後二名，釋中一一標名解釋，故不煩預列。「所言」下，正明。初背捨發中，初略釋，次「若修」下廣釋。於中先對《禪門》辯異，次「行者」下正明發。初內有色中先正釋。云「忽見自身」等者，以初修時皆從足起，今發亦然。又從足起易成故也，如發八觸足發多進等。「𣫝」者亦作𭔠，深山谷也，此不淨屍如空山谷，故曰也。「薩埵」等者，明此觀法能助大乘菩薩之行，故令薩埵自厭其身。即《金光明》薩埵王子投身餓虎者，並由得此背捨觀故。「大經」下引正。〈聖行品〉云「依因指骨以拄足骨，依因足骨以拄踝骨，依因踝骨以拄膞骨，依因膞骨以拄膝骨，依因膝骨以拄髀骨，依因髀骨以拄臗骨，依因臗骨以拄腰骨，依因腰骨以拄脊骨，依因脊骨以拄項骨，依因項骨以拄頷骨，依因頷骨以拄牙齒，上有髑髏。復因項骨以拄肩骨，依因肩骨以拄臂骨，依因臂骨以拄腕骨，依因腕骨以拄掌骨，依因掌骨以拄指骨。如是三百三十六骨展轉相依，一一諦觀皆悉遍知。」今此文云「指𭽻如泡乃至頂」者，先想壞皮肉從下向上，一指二指乃至頭頂，乃至逆緣從上向下至骨想成。次明外觀色中，初欲定、次未到。「此法增進」等者，經論不同，或云青黃赤白。「光隨向上」等者，此是光未成相，漸至成就則遍十方。「如須彌」等者，如須彌山四方土地有情海水，皆隨山面而為一色。今此四色亦復如是，皆遍十方各同其色，一一色處復不相妨。「如是」下，發初禪。初正明定相。「薳久」等者，更却牒前。光初發時，但久觀骨光應自發。次「一色」下，明支林功德。初總標列，「初色」下釋五支。言「八色」者，見地色如黃白淨潔之地，見水色如深淵清澄之水，見火色如無煙清淨之火，見風色如無塵迴淨之風，見青色如金精山，見黃色如薝蔔華，見赤色如春朝霞，見白色如珂貝雪，見色分明而無質礙。復練骨人從頭至足，逆順數緣使速成就。《玄》文釋背捨中，云「光中見佛」者，彼明聖行衍門故也。今且明事，故略不論。忽發宿習，準彼應知。「黮黮」者（他感切）應作𪒠（烏敢切），忘也。「但此」下，辯異。云「彼帶皮肉」者，彼特勝通明猶帶三十六物九十九等。「若論」下，明邪相。「暗證」下，辯異。

Next, the [eight] liberations through detachment (vimoṣa / eight renunciations, 背捨) are explained. First, the shallow and deep are classified again. The first three are root [dhyānas] and contaminated, termed "root savour." Special excellence (ānāpāna) and penetrating brightness are termed "root purity." From the nine contemplations of impurity onwards are contemplating, refining, perfuming, and cultivating, termed the four mundane absorptions. Now, among the mundane absorptions, only contemplation dhyāna is spoken of. In contemplation dhyāna the text is not yet exhaustive; after the nine contemplations of impurity, it explains the liberations through detachment. One should also distinguish that the three—refining, perfuming, and cultivating—are not what is explained here; the text distinguishes this later, because the Great and Small [Vehicles] differ. The phrase "general and specific" means: generally, it is shared with non-ruined individuals; specifically, it resides in bodhisattva practice. From "Furthermore, liberation through detachment..." onward, cause and effect are classified to explain the name. As for "speaking of the effect within the cause": someone says that liberation through detachment is merely an alternative name for liberation (mokṣa). Testing this now through the Mahāyāna portal, the meaning is not so. The Pañcaviṃśati states, "The bodhisattva relies on the liberations through detachment to enter the nine successive absorptions," and even a non-returner who attains bodily realization, though having obtained the nine absorptions, has not yet received the designation of the eight liberations; thus we know that in the causal stage, detesting, turning one's back on, and abandoning defilements is termed liberation through detachment. Later, when fully equipped with contemplating, refining, perfuming, and cultivating, true uncontaminated [wisdom] arises, and the fetters of the three realms are exhausted; at that time, liberation through detachment changes its name to liberation. Therefore, we know that liberation through detachment pertains to the cause, while liberation pertains to the effect. If liberation through detachment is named liberation, this is the sense of speaking of the effect within the cause; extending this, speaking of the cause within the effect is also tenable. If one were to call them merely different names, it would cause great obstruction. Hence the *Vibhāṣā* states: "Question: What is the meaning of liberation through detachment (renunciation)? Answer: Liberation through detachment has the meaning of discarding. The first two discard the mind of attachment to form; the third discards the mind of impurity; from the fourth up to the sphere of neither perception nor non-perception, one discards the phenomena of lower stages; the cessation of perception and feeling discards all conditioned objects. Venerable Vasumitra says: The meaning of obtaining liberation is the meaning of liberation (vimokṣa), because one obtains liberation from defilements. Furthermore, when false perceptions are resolved, it is called liberation." Thus we know that the treatise also takes liberation through detachment from the cause and liberation from the effect. Therefore, in the present text, from "Turning one's back on..." onward, it restates from the aspect of the cause to explain liberation through detachment. Regarding "pure five desires": the *Chanmen* states, "Deluded ordinary beings of the desire realm greedily attach to impure phenomena, taking them to be pure and wonderful, which are called impure five desires. From the desire realm concentration up to neither perception nor non-perception, although there is an attached mind, they are still called pure five desires." Now, through the uncontaminated remedy of liberation through detachment, detesting them without attachment, it is named liberation through detachment from the pure five desires. From "If broken..." onward, it next clarifies the remedy. Externally it relies on the nine contemplations of impurity; internally it relies on liberation through detachment; because persons differ, the contemplations established differ respectively. From "1. Internally having..." onward, it briefly lists the first and last names; in the explanation, each name is individually presented and explained, so there is no need to list them all in advance. From "What is spoken of..." onward is the main explanation. In the manifestation of the first liberation through detachment, it first explains briefly, and then from "If cultivated..." onward explains extensively. Therein, it first differentiates it from the *Chanmen*; next, from "The practitioner..." onward, it directly explains the manifestation. First, in [the first liberation,] "internally having the perception of form," it first explains directly. The phrase "suddenly seeing one's own body..." means: because initial cultivation always begins from the feet, its manifestation now is also like this. Furthermore, starting from the feet is easy to accomplish, just as when the eight contacts arise, the feet arising leads to more progress, and so on. *Hu* is also written *hu*; it is a deep mountain gorge; this impure corpse is like an empty mountain gorge, hence the expression. As for "Sattva..." and so on, it clarifies that this contemplation can assist the practices of the Mahāyāna bodhisattva; thus it caused Prince Sattva to detest his own body. Prince Sattva in the *Suvarṇaprabhāsa* throwing his body to the hungry tigress was entirely due to having attained this contemplation of liberation through detachment. From "The Great Sūtra..." onward, it cites the scriptural proof. The "Holy Actions" chapter states: "Depending on the toe-bones to support the foot-bones; depending on the foot-bones to support the ankle-bones; depending on the ankle-bones to support the shin-bones; depending on the shin-bones to support the knee-bones; depending on the knee-bones to support the thigh-bones; depending on the thigh-bones to support the hip-bones; depending on the hip-bones to support the lower-back bones; depending on the lower-back bones to support the spine-bones; depending on the spine-bones to support the neck-bones; depending on the neck-bones to support the jaw-bones; depending on the jaw-bones to support the teeth; above is the skull. Furthermore, depending on the neck-bones to support the shoulder-bones; depending on the shoulder-bones to support the arm-bones; depending on the arm-bones to support the wrist-bones; depending on the wrist-bones to support the palm-bones; depending on the palm-bones to support the finger-bones. In this way, three hundred and thirty-six bones mutually depend on one another; contemplating each attentively, one fully knows them all." Now, this text says, "The toe-joints are like bubbles, up to the crown of the head": first, one imagines the rotting of the skin and flesh from bottom to top, one toe, two toes, up to the crown of the head; and then conversely tracing from top to bottom until the visualization of the bones is accomplished. Next, in clarifying the external contemplation of forms, first is the desire-realm concentration, and next is the threshold [concentration]. Regarding "this phenomenon increases and progresses...": sūtras and treatises differ; some say blue, yellow, red, and white. "The light follows upward...": this is the mark of the light not yet complete; when gradually brought to completion, it pervades the ten directions. "Like Mount Sumeru...": just as the land, sentient beings, and seawater on the four sides of Mount Sumeru all take on a single colour according to that side of the mountain, so too are these four colours now: all pervade the ten directions, each conforming to its colour, and in each place of colour they do not obstruct one another. From "Thus..." onward, the first dhyāna manifests. First, it directly clarifies the characteristics of the absorption. "After a long time...": it turns back to refer to the preceding. When the light first manifests, one merely contemplates the bones for a long time and the light will naturally arise. Next, from "One colour..." onward, it clarifies the factors, limbs, and virtues. First, it lists them generally; from "The first colour..." onward, it explains the five limbs. Regarding the "eight colours": seeing the colour of earth as yellow and white, pure and clean earth; seeing the colour of water as a deep, limpid pool; seeing the colour of fire as clear, smokeless fire; seeing the colour of wind as dustless, circulating pure wind; seeing the colour of blue as a mountain of lapis lazuli; seeing the colour of yellow as the campaka flower; seeing the colour of red as the morning clouds in spring; seeing the colour of white as mother-of-pearl, conch, or snow; seeing the colours distinctly without material obstruction. Furthermore, one refines the skeletal person from head to feet, repeatedly focusing backward and forward to make it quickly accomplished. In the *Xuanwen*, explaining the liberations through detachment, it says "seeing Buddhas within the light"; this is because it clarifies the holy actions of the Mahāyāna portal. Here it temporarily explains mundane phenomena, so it is briefly omitted. If past habits suddenly manifest, one should understand it according to that. *Dandan* (sounded *ta-gan*) should be written *an* (sounded *wu-gan*), meaning oblivion. From "Only this..." onward, it distinguishes the differences. The phrase "that retains skin and flesh" means: that [meditation of] special excellence and penetrating brightness still retains the thirty-six bodily components, ninety-nine, and so forth. From "If discussing..." onward, it clarifies false marks. From "Dark realization..." onward, it distinguishes the differences.