釋禪波羅蜜次第法門 8.41

8.41

第二、次釋觀支。經云：「若觀心行、大行、遍行、隨意。」觀心者，即是前觀於心性也。行、大行者，聲聞之人以四諦為大行，當觀心時，即具四諦正觀。所以者何？若人不了心故無明，不了造諸結業，名為集諦。集諦因緣，必招未來名色苦果，是名苦諦。若觀心性，即是具足戒、定、智慧，行三十七品，故名道諦。若有正道，則現在煩惱不生，未來苦果亦滅，名為滅諦。是名聲聞大行。若緣覺人，以十二因緣為大行。若是菩薩，即入無生正道正觀，證於寂定瑠璃三昧，毛孔見佛，入菩薩位也。則略明三乘大行之道相也。

Second, next is the explanation of the vicāra factor. The sūtra says: 'If one observes the activity of the mind, great activity, pervasive activity, and at-will activity.' 'Observing the mind' is the aforementioned observing of the nature of the mind. As for 'activity' and 'great activity': persons of the śrāvaka [vehicle] take the four truths as their great activity; when observing the mind, they are endowed with the correct observation of the four truths. Why is this? If a person does not comprehend the mind, this is ignorance; failing to comprehend it, one creates the defilements and karmas, which is called the truth of accumulation. The conditions of the truth of accumulation necessarily bring about the future suffering fruit of name-and-form, which is called the truth of suffering. If one observes the nature of the mind, this is fully possessing morality, samādhi, and wisdom, and practicing the thirty-seven aids to awakening; hence it is called the truth of the path. If one has the correct path, then present afflictions do not arise, and future fruits of suffering are also extinguished, which is called the truth of cessation. This is called the great activity of the śrāvaka. If it is a pratyekabuddha, they take the twelve links of dependent origination as their great activity. If it is a bodhisattva, they enter the correct path and correct observation of non-arising, realize the tranquil and stable vaidūrya samādhi, see Buddhas in their pores, and enter the bodhisattva stages. This is a brief explanation of the marks of the path of the great activity of the three vehicles.