止觀輔行傳弘決 9.28

9.28

次明十一切處者，初略判位。八勝處中除前四已，於後四中假實俱觀，故得云八，更加空識故得為十，皆遍十方故名遍處。「唯不動念慧」者，至第四禪不為內外諸災所動，即初支也。并念慧，即三支也。且約小乘如此分別。次「以青」下，正明發中，先明十一切處、次明十一切入。教有二文，恐人不了，故兼釋也。遍一切處，於十方界處處皆遍，故名遍處。十法相入，復得入名。從「此乃」下，破他人解：云八勝處者，緣外八色。今意不然，此是骨人自放，以內心法自有色故。若內無色，安能變外令遍十方？故前文判為界外色，意亦如是，故知不必緣欲麁塵。次引《大論》，云「取優鉢羅華」等者，青蓮華色也。恐人不解內心放色，是故借外以喻內心。此文又兼通申伏難，恐人引論而為難曰：若不緣業，何故論文緣優鉢羅？故引論文銷其伏難。從「若通明觀」者下，為其辯異，更却縱之。若通明觀後即修勝處，通明無色容借外色。今背捨後方修勝處，淨背捨中自有八色，故云「不壞法人內自」放也。

Next, in explaining the ten all-pervading places (kṛtsnāyatanas), first is to briefly determine the stage. In the eight stations of mastery, excluding the former four, one contemplates both the provisional and the real within the latter four, so they can be spoken of as eight; adding space and consciousness, they become ten; because they all pervade the ten directions, they are called 'all-pervading places' (kṛtsnas). As for 'only imperturbability, mindfulness, and wisdom,' upon reaching the fourth dhyāna, one is not moved by internal and external afflictions or disasters, which is the first factor. Together with mindfulness and wisdom, these constitute the three factors. For the moment, we make this distinction according to the Small Vehicle. Next, from 'taking blue' onwards, in directly explaining their manifestation, it first explains the ten all-pervading places, and next explains the ten all-pervading entries. The teachings have two textual traditions, and fearing people may not comprehend, both are explained concurrently. Pervading all places means that in the realms of the ten directions it is ubiquitous everywhere, hence called 'pervading places'. The ten dharmas mutually enter one another, hence it also acquires the name 'entry'. From 'this is' onwards, it refutes the explanations of others: they say that the eight stations of mastery condition the external eight colors. The present meaning is not like this; this is the skeletal person radiating light of itself, because the inner mind-dharma inherently has color. If internally there were no color, how could it transform the external and cause it to pervade the ten directions? Therefore, the earlier text's determination of it as color beyond the triple realm had this intention as well; hence we know one need not condition coarse dust of the desire realm. Next, citing the Dazhidulun, which says 'taking the utpala flower', etc., this is the color of the blue lotus flower. Fearing people would not understand that the inner mind radiates color, it borrowed the external to illustrate the inner mind. This passage also serves to resolve a latent objection, fearing someone might cite the treatise to object: 'If one does not condition karma, why does the treatise say one conditions the utpala?' Therefore, he cited the treatise's text to dissolve this latent objection. From 'if [it is] the contemplation of penetrating brightness' onwards, he distinguishes the difference for them, conceding it further: if one cultivates the stations of mastery immediately after the contemplation of penetrating brightness, because penetrating brightness lacks color, one might borrow external colors. Now, one cultivates the stations of mastery only after the [eight] liberations; within the pure liberations the eight colors are already present, hence it says 'the person of indestructible nature internally radiates [them] of oneself'.