止觀輔行傳弘決 8.45

8.45

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.