釋禪波羅蜜次第法門 8.34

8.34

第一、釋覺支，經說覺支云：「覺、大覺，思惟、大思惟，觀於心性。」約此五句以明覺相。今先釋「覺、大覺」二句，此約世間、出世間境界分別，故有此二覺之異。世間境，即是異相；出世間境，即是如相。此之如、異，即是真、俗二諦之別名也。今約觀門，淺深易見。今當具依《摩訶衍》分別。論云：「有三種：上、中、下。」如、異既有三種覺，大覺亦應為三也。論意分別假名為異。分別四大實法同體，名為下如。分別地大異餘三大，名為異。同一無常，生滅不異，名次如。無常生滅，名為異。生滅即空無異，名上如。今即約禪為下、中、上品，明觀門淺深之相。

First, explaining the vitarka factor. The sūtra states regarding the vitarka factor: 'vitarka, great vitarka, reflection, great reflection, contemplating the nature of the mind.' The characteristics of vitarka are clarified based on these five phrases. Now we first explain the two phrases 'vitarka and great vitarka'. Differentiated according to mundane and supramundane realms, there is this distinction between the two vitarkas. The mundane realm is the characteristic of diversity; the supramundane realm is the characteristic of suchness. This suchness and diversity are alternative names for the two truths of the ultimate and the conventional. Now, in terms of the approach to contemplation, shallow and deep are easily seen. We shall now differentiate them fully in reliance on the Treatise on the Great Perfection of Wisdom. The treatise says: 'There are three kinds: superior, middling, and inferior.' Since suchness and diversity have three kinds, vitarka and great vitarka should also be three. The intent of the treatise is that differentiating provisional designations is called diversity. Differentiating the real dharmas of the four great elements as having the same essence is called inferior suchness. Differentiating the earth element as distinct from the other three great elements is called diversity. Being identical in impermanence, unvarying in arising and ceasing, is called intermediate suchness. Impermanent arising and ceasing is called diversity. Arising and ceasing being identical to emptiness, without difference, is called superior suchness. Now, based on dhyāna as inferior, middling, and superior grades, we clarify the marks of depth in the contemplation approach.