觀心論疏 4.2

4.2

論曰：「問觀自生心，云何是因心？起十種境界，成一心三智。」此是第六一偈，明正觀理實而諸境雜發不同。然上四種三昧及二十五方便皆是明修正觀之前方便，今去正是明圓觀方法也。言因心者，觀起十境名為因心。起十種境界者：一陰入境、二煩惱境、三病患境、四魔事境、五業相境、六禪定境、七諸見境、八增上慢境、九二乘境、十菩薩境。初觀陰界境者，然一切眾生常以陰界入俱，故須先觀。次陰界後而觀煩惱者，然概流則水涌，由觀陰境擊發煩惱，則動三毒越逸異常。若不明之，行者不識，則必為之沈溺，所以第二明煩惱發動用觀治之也。次觀病患境者，然一切眾生以四大毒蛇共為一身，常自是病，然病有多種，或業病、或四大違返病、或魔鬼病、或因坐用心不調得病。今觀陰入界境不發而但發諸病，若不明者，發時行者不識，則壞三觀之心，破毀浮囊、亡失正念，故第三明病患境。次觀業相境者，然一切眾生過去皆有一切善惡之業，但眾生心水波浪不靜，業不得現。今因觀陰界入澄神靜慮，過去之業因靜心而發，若不明之，發時不識，則為破壞，故第四明業發相也。次觀魔事境者，經云「菩薩道若成，當化導眾生、空我宮殿；及其道未成，我當破之」，故云「道高魔盛」。今觀陰入多發動魔，若不先明之，發時行者不識，則為之所惑，故第五明觀魔事境也。次觀禪定境者，經云「一切眾生有三種定，謂上中下。下者，謂十大地心數中定也；中者，一切眾生皆有初地味禪也；上定者，一切眾生皆有佛性首楞嚴定也」。所以今觀陰入境，靜心多發諸禪，若不明之，發時行者不識，則為所破，故第六明禪定境也。次觀諸見境者，一切眾生常在諸見網中，今觀陰入境，種種推畫多發諸見，若不明之，發時不識則為諸見所破，故第七明諸見境也。次觀增上慢境者，今觀陰界入境，或隨發少許，即自謂之是聖，未得謂證，墮增上慢，若不明之，發時不識，為之沈溺，故第八明增上慢境也。次觀二乘境者，經云「我見恒河眾生發菩提心，少有得成就者，多墮二乘地」。今行者初觀陰入境，發菩提心學菩薩道，但菩薩之道難成，多退發二乘之心，若不明之，發時不識，壞菩薩道，故第九明二乘境也。次觀菩薩境者，菩薩有四種：一三藏菩薩、二通教菩薩、三別教菩薩、四圓教菩薩。今觀陰入境正是第四明圓菩薩，但圓教微妙，修圓菩薩行位難成，多墮前三教菩薩中，若不明之，發時不識，必退失圓位，故第十明觀菩薩境也。然因觀陰界入境，發餘諸境種種不同。何者？或次第發如前分別，或不次第發，或具足發十，或不具足發，或諸境雜發，或發一境成就更發一境，或未成就更發餘境，或發一境竟重復更發或不更發，或發一境久久而謝，或不久即滅。如是十義料簡陰界入境發，既爾餘九境發亦十義料揀也。然十境既多合論，只成一心三智三觀。何者？陰入、煩惱、病患、業相、魔事、禪定、見、慢等八境，即是假觀道種智攝；二乘境即是空觀一切智攝；菩薩境即是中道觀一切種智攝。此三觀三智並在一心中，故偈云「問觀自生心，起十種境界，成一心三智」等是也。

The treatise states: 'Asking: In contemplating the spontaneously arising mind, / What is the mind of the cause? / Ten kinds of objects arise, / Bringing about the single mind and the three wisdoms.' This is the sixth single verse, explaining that when correctly contemplating the true principle, various objects arise diversely and differently. The preceding four types of samādhi and twenty-five skillful means were all preparatory expedients for cultivating the correct contemplation; from here onward, it directly clarifies the method of the perfect contemplation. As for 'the mind of the cause': contemplating the arising of the ten objects is called the mind of the cause. The arising of the ten kinds of objects refers to: 1. the object of the skandhas and āyatanas, 2. the object of defilements, 3. the object of illness, 4. the object of demonic affairs, 5. the object of karmic marks, 6. the object of dhyāna meditation, 7. the object of views, 8. the object of excessive pride, 9. the object of the two vehicles, and 10. the object of the bodhisattva. First, regarding contemplating the object of the skandhas and dhātus: all sentient beings are constantly joined with the skandhas, dhātus, and āyatanas, and therefore these must be contemplated first. Next, contemplating defilements after the skandhas and dhātus: just as drawing a rake through water causes it to surge, by contemplating the object of the skandhas one stirs up defilements, setting the three poisons in motion to run wild beyond the ordinary. If this is not explained and the practitioner does not recognize it, they will inevitably be drowned by them; therefore defilements surging up and being treated with contemplation are explained second. Next, contemplating the object of illness: all sentient beings take the four poisonous snakes [of the great elements] together to form a single body, which is constantly diseased of itself. Yet illnesses are of many kinds: illness from karma, illness from discord of the four great elements, illness from demons and ghosts, or illness contracted from improper adjustment in mental application during meditation. Now, when contemplating the object of the skandhas, dhātus, and āyatanas, instead of [meditative attainment] arising, various illnesses arise; if this is not clarified and the practitioner fails to recognize them when they arise, the mind of the three contemplations will be ruined, the floating lifebuoy will be punctured, and correct mindfulness will be lost; therefore the object of illness is explained third. Next, contemplating the object of karmic marks: all sentient beings have all manner of wholesome and unwholesome karma from the past, but the waves on the water of sentient beings' minds are not calm, so their karma cannot manifest. Now, by contemplating the skandhas, dhātus, and āyatanas, one clarifies the spirit and calms thought, and past karma arises due to the quieted mind. If this is not clarified and one fails to recognize it when it arises, one will be undone by it; therefore the manifestation of karmic marks is explained fourth. Next, contemplating the object of demonic affairs: the sūtra states, 'If the bodhisattva's path is accomplished, they will transform and guide sentient beings, emptying my palace; before their path is accomplished, I must destroy it'; thus it is said, 'When the path is high, demons flourish.' Now, contemplating the skandhas and āyatanas often stirs up demons; if this is not clarified beforehand and the practitioner fails to recognize it when it arises, they will be deluded by them; therefore contemplating the object of demonic affairs is explained fifth. Next, contemplating the object of dhyāna meditation: the sūtra states, 'All sentient beings have three kinds of meditation: superior, middling, and inferior. The inferior refers to meditation among the ten universal mental factors; the middling refers to all sentient beings having the attachment-dhyāna of the first stage; the superior meditation refers to all sentient beings having the Śūraṅgama Samādhi of the Buddha-nature.' Therefore, now contemplating the object of the skandhas and āyatanas, calming the mind often gives rise to various dhyānas; if this is not clarified and the practitioner fails to recognize it when they arise, they will be undone by them; therefore the object of dhyāna meditation is explained sixth. Next, contemplating the object of views: all sentient beings are constantly trapped in the net of views. Now, contemplating the object of the skandhas and āyatanas, through various speculations one often gives rise to views; if this is not clarified and one fails to recognize it when they arise, one will be overthrown by views; therefore the object of views is explained seventh. Next, contemplating the object of excessive pride: now, contemplating the object of the skandhas, dhātus, and āyatanas, whenever a slight [state] arises, one immediately claims oneself to be a sage, presuming realization without having attained it, falling into excessive pride; if this is not clarified and one fails to recognize it when it arises, one will sink into it; therefore the object of excessive pride is explained eighth. Next, contemplating the object of the two vehicles: the sūtra states, 'I see beings [as numerous as the sands of] the Ganges arouse bodhicitta, yet few achieve accomplishment, while many fall into the stage of the two vehicles.' Now, when practitioners initially contemplate the object of the skandhas and āyatanas, they arouse bodhicitta to study the bodhisattva path; but the bodhisattva path is difficult to accomplish, and they often regress and give rise to the mind of the two vehicles. If this is not clarified and one fails to recognize it when it arises, it ruins the bodhisattva path; therefore the object of the two vehicles is explained ninth. Next, contemplating the object of the bodhisattva: there are four kinds of bodhisattvas: 1. the bodhisattva of the Tripiṭaka teaching, 2. the bodhisattva of the shared teaching, 3. the bodhisattva of the distinct teaching, and 4. the bodhisattva of the perfect teaching. Now, contemplating the object of the skandhas and āyatanas is specifically meant to illuminate the fourth, the perfect bodhisattva. But the perfect teaching is subtle, and cultivating the practices and stages of the perfect bodhisattva is difficult to achieve, so one often falls into [the stages of] the bodhisattvas of the prior three teachings. If this is not clarified and one fails to recognize it when it arises, one will surely regress from the perfect stage; therefore contemplating the object of the bodhisattva is explained tenth. However, due to contemplating the object of the skandhas, dhātus, and āyatanas, the arising of the remaining objects occurs in various different ways. How so? Either they arise sequentially as analyzed above, or they arise non-sequentially; or they arise with all ten complete, or they arise incompletely; or various objects arise mingled together; or after one object arises and is completed, another object arises; or before one is completed, other objects arise; or after one object has arisen, it arises again, or it does not arise again; or one object arises and takes a very long time to fade, or it ceases shortly. Distinguishing the arising of the object of the skandhas, dhātus, and āyatanas through these ten meanings being so, the arising of the remaining nine objects is likewise evaluated through these ten meanings. Now, although the ten objects are numerous, when considered together they simply fulfill the single mind, the three wisdoms, and the three contemplations. How so? The eight objects—skandhas and āyatanas, defilements, illness, karmic marks, demonic affairs, dhyāna meditation, views, and pride—are subsumed under the provisional contemplation and the wisdom of the paths; the object of the two vehicles is subsumed under the contemplation of emptiness and the all-knowledge; and the object of the bodhisattva is subsumed under the contemplation of the Middle Way and the knowledge of all aspects. These three contemplations and three wisdoms are unified in a single mind; therefore the verse states, 'Asking: In contemplating the spontaneously arising mind, / Ten kinds of objects arise, / Bringing about the single mind and the three wisdoms,' and so forth.