[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 5.12 # 觀心論疏 5.12 觀心論疏 5.12 - **Language:** Classical Chinese ### [5.12](https://indike.org/pramana/in.bauddha.taisho.1921.5.12) 第二觀煩惱境者，前觀陰界入若不得悟，則非其宜。而觀察不已，貪瞋煩惱發作，是則宜置陰入而觀煩惱也。何者？前五欲五蓋及陰界諸惑並是平常煩惱，但陰入是觀果報平常之惑於中求解，今觀異常發作之三毒，名觀煩惱境也。然平常惑發，則易可諫曉，如平流之水。若煩惱境發者，瞋發則不可諫諭，欲發則不避其死焉。如急流之水概之以漣漪豹起，亦如健人不知有力觸之怒壯，亦如觸睡師子哮吼震地。今道場懺悔，觀陰界入而發煩惱境，其相如是也。若不識者，則為所敗，牽人作種種重罪，非唯正觀不成，更增大愆過也。為是故須觀煩惱境為四：一明發相，二明因緣，三明治，四修止觀。發相者，然煩惱是昏煩之法，惱亂心神，即是見、思利鈍惑也。然鈍使何必專是貪瞋而不計我，如蠕動實不推理而舉螯張鬚。又如凡劣何曾執見四儀常起我心，故知五鈍非無利也。而五利豈唯見取、戒取，何曾無貪瞋？彈其見心即生恚毒，故知利鈍之名通於見思也。今約位分判：鈍者，若未發禪起見，世智推理，見相猶弱，所有十使並屬於鈍也；若發定起見，見心猛利，所有十使並屬於利也。若未發禪起見，正是今所觀煩惱境；發禪起見，如後觀諸見境辯也。復次，今若束利鈍為四分，開四分為八萬四千煩惱也。二因緣者為三：一習種子。無量劫來，煩惱重積，種子成就，熏習相續，如駛水流、順之不覺，概之則奔猛難制，如前說也。二業力。無量劫惡業、行成就，如負怨債，那得令汝修道出離？故惡業卓起，破觀心也。三魔。若作善行出其境，故來動亂。今道場行道，觀陰界入，修出世業，欲離其界，故魔遣十軍攝擒，深利之惑欻然而至，破亂行者。今譬類者，抖擻火起可諭初習種子也；風扇諭如業力動也；足膏油諭如魔起也。業之與魔在後方說，習種子煩惱發，正是今所觀也。三治法不同者，小乘明治五種：一對治。如貪欲作不淨觀，瞋——慈心觀等是也。二轉治。如貪欲應修不淨觀，不淨觀而不得脫，而修慈心觀，名轉治。病不轉而藥轉，名不轉治。藥病俱轉，名為轉治也。三不轉治。病不轉藥亦不轉，名不轉治。四兼治。如貪欲兼瞋，不淨兼慈心，是名病兼藥兼病。或兼一或兼二三，皆名兼治也。五具足治，具用上法共治一病也。是名小乘先用五治，後用諦智，乃得入真也。若大乘明治，非對非兼非轉不轉，名第一義治。如阿竭陀藥，能治一切病也。小乘多用三悉檀為治，大乘多用第一義悉檀為治也。四修正觀。還如《止觀》陰界入境開為十意，唯轉陰入之名為煩惱境，為異耳，還具十法。經云「煩惱即菩提，塵勞之疇是如來種。乃至六十二見、一切煩惱皆是佛種」。然三界妄惑是六道種，此惑即空是二乘種，即假是菩薩種，即中是如來種，故知一念煩惱是十界之種。而十界生死涅槃昇沈永別而同一種，即是第一不可思議境也。觀心六道即空，名止；觀心六道即假，名觀；觀心六道即中，名優畢叉，即是修平等觀。是名第三明修止觀也。觀心六道即二乘空破六道種；觀心六道即菩薩假破二乘種；觀心六道即佛中道破二邊種、顯中道佛種。是第四名破法遍也。而六道之種是塞，四聖之種是通；又九界之種是塞，佛界之種是通；又十界即一界即非通非塞，一界即十界即而通而塞。是為第五善知通塞也。觀心六道之種即空，名枯念處；觀心二乘之種即假，名榮念處；觀心九界即中，即非枯非榮念處也。觀心九界即佛法界，即生中道信、進、念、定、慧五根也。九界即佛界，破二邊疑障，名信力；破二邊懈怠障，名進力；破二邊真俗二念障，名念力；破二邊智障，名慧力；破二邊沈散障，名定力。即中道五力也。除、捨、定三覺分，除六道煩惱散亂之種也；喜、進、擇三覺分，調起二乘沈空之種也；念覺分唯念中道正佛種。是名第六道品調停也。觀心九界即佛法界，捨二邊分別假、變易生死，名檀；不為二邊六塵污染，名戒；勤出二邊，名為精進；不受二邊浮沈之惱，名忍；不為二邊所亂，名禪；不為二邊所愚，名般若。是名第七六度助道也。九界煩惱種即佛種者，理即也；聞名，即名字即也；常觀九界種即是佛界，名觀行即也；觀之不已，相似開發，名相似即；真解開明，名分證即；窮照了佛種之源，名究竟即也。是名第八知次位也。得觀行解，安而未說，名為安忍。是第九安忍也。內不愛染，名為不起順道法愛。是第十法愛不生也。此之十法成於大乘，遊於四方，直至道場，是觀煩惱境十法成乘也。圓教次位不可得知，事約六即明之。若一切眾生心神冥妙，不可執持，但有名字，名為理即也；若更讀誦等，是名字即也；又加觀行明淨、心無纖芥疑閡，名觀行即也；若得六根清淨互用，是相似即也，亦對十信位；若十住位一發一切發，開佛知見，是分真即也；到妙覺地，是名究竟即也。 > Second, concerning the contemplation of the object of defilements: if previously, in contemplating the skandhas, dhātus, and āyatanas, one did not attain awakening, then it was not appropriate. Yet when one contemplates without cease and defilements of greed and anger surge forth, then it is appropriate to set aside the skandhas and āyatanas and contemplate defilements. Why is this? The aforementioned five desires, five hindrances, and the various delusions of the skandhas and dhātus are all ordinary defilements; the skandhas and āyatanas are simply contemplating ordinary delusions of karmic retribution seeking liberation therein. Now, contemplating the three poisons that surge forth abnormally is called contemplating the object of defilements. When ordinary delusions arise, they are easily admonished and enlightened, like water in a gentle current. But when the object of defilements arises, if anger flares up, it cannot be admonished or dissuaded, and if desire flares up, one does not shrink even from death. It is like rushing water obstructed by ripples leaping up like a leopard; or like a strong man who does not know his own strength, whose rage intensifies when provoked; or like provoking a sleeping lion whose roar shakes the earth. Now, when repenting in the bodhimaṇḍa and contemplating the skandhas, dhātus, and āyatanas, the object of defilements arises, its characteristics being like this. If one does not recognize them, one will be defeated by them, dragged into committing all kinds of heavy offenses, so that not only is correct contemplation not accomplished, but one further increases great faults. For this reason, one must contemplate the object of defilements in four \[points\]: first, explaining the manifestations of arising; second, explaining the causes and conditions; third, explaining the antidotes; fourth, practicing śamatha and vipaśyanā. As for the manifestations of arising: defilements are dharmas of turbid affliction that agitate the mind and spirit, which are none other than the sharp and dull delusions of views and inclinations. Yet how could the dull afflictions be exclusively greed and anger without calculating a self? Just as a wriggling insect indeed does not reason about principles, yet raises its pincers and spreads its whiskers. Again, how could ordinary, inferior people ever cling to views, yet in the four postures they constantly produce the thought of self? Hence we know that the five dull afflictions are not devoid of the sharp. And how could the five sharp afflictions be only the attachment to views and attachment to precepts—how could they ever be devoid of greed and anger? Rebuking their view-mind immediately produces the poison of resentment; hence we know that the terms 'sharp' and 'dull' apply across both views and inclinations. Now, determining them according to stages: as for the dull, if one has not yet produced dhyāna and produced views, but uses worldly wisdom to reason about principles, the marks of views are still weak, and all ten afflictions belong to the dull. If one has produced samādhi and produced views, the view-mind is fierce and sharp, and all ten afflictions belong to the sharp. If one has not yet produced dhyāna and produced views, this is precisely the object of defilements to be contemplated now; producing dhyāna and producing views is distinguished later under the contemplation of the object of various views. Furthermore, if we now condense the sharp and dull into four divisions, unfolding these four divisions yields the eighty-four thousand defilements. Second, the causes and conditions are three: first, habituated seeds. From beginningless kalpas, defilements have accumulated heavily, their seeds have reached completion, and their perfuming habituation has continued uninterruptedly, like a swift current—following it, one does not notice, but obstructing it, it rushes violently and is difficult to control, as explained before. Second, the power of karma. The evil karma and actions of limitless kalpas have reached completion, like bearing an adversary's debt—how could it allow you to cultivate the Path and transcend? Therefore evil karma towers up and destroys the contemplating mind. Third, Māra. If one performs good deeds to transcend his realm, he comes to cause disturbance. Now, walking the Path in the bodhimaṇḍa, contemplating the skandhas, dhātus, and āyatanas, and cultivating world-transcending karma, one desires to depart his realm; therefore Māra dispatches his ten armies to seize and capture, and deep, sharp delusions suddenly arrive to disrupt the practitioner. To provide analogies now: stirring up the rising of fire can illustrate the initial habituated seeds; fanning by the wind illustrates the movement of karmic power; adding oil illustrates the arising of Māra. Karma and Māra will be discussed later; the flaring up of habituated seeds of defilements is precisely what is to be contemplated now. Third, regarding the differences in methods of treatment, the Hīnayāna explains five kinds of treatment: first, counteractive treatment. For example, for greed one practices the contemplation of impurity, for anger the contemplation of loving-kindness, and so forth. Second, shifting treatment. For example, for greed one should cultivate the contemplation of impurity, but if through the contemplation of impurity one does not gain release, one then cultivates the contemplation of loving-kindness—this is called shifting treatment. When the disease does not shift but the medicine shifts, this is called non-shifting treatment. When both medicine and disease shift, it is called shifting treatment. Third, non-shifting treatment: when the disease does not shift and the medicine also does not shift, it is called non-shifting treatment. Fourth, combined treatment: for example, when greed is combined with anger, impurity is combined with loving-kindness—this is called a disease combined with a medicine combined with a disease. Whether combining one, two, or three, all are called combined treatment. Fifth, complete treatment: completely employing the above methods to jointly treat a single disease. These are called the five treatments used first by the Hīnayāna, after which one uses the wisdom of the truths to then enter the real. If the Mahāyāna explains treatment, it is neither counteractive nor combined, neither shifting nor non-shifting; it is called the treatment of the supreme meaning. It is like the agada medicine, able to cure all illnesses. The Hīnayāna mostly uses the three siddhāntas as treatment, whereas the Mahāyāna mostly uses the supreme-meaning siddhānta as treatment. Fourth, cultivating correct contemplation: again, as in the ten points unfolded in Śamatha-Vipaśyanā for the object of skandhas, dhātus, and āyatanas, it differs only in changing the name of skandhas and āyatanas to the object of defilements; it likewise possesses the ten dharmas. The sūtra states: 'Defilement is none other than bodhi; the company of worldly dust is the seed of the Tathāgatas. Up to the sixty-two views and all defilements are all Buddha-seeds.' Now, the delusive confusion of the three realms is the seed of the six destinies; this delusion being empty is the seed of the two vehicles; being conventional is the seed of bodhisattvas; being the middle is the seed of the Tathāgatas. Hence we know that defilement in a single thought-moment is the seed of the ten realms. And while the saṃsāra and nirvāṇa, the rising and falling, of the ten realms are eternally distinct, they share the identical seed; this is the first, the inconceivable object. Contemplating the mind's six destinies as identical to emptiness is called śamatha; contemplating the mind's six destinies as identical to conventionality is called vipaśyanā; contemplating the mind's six destinies as identical to the middle is called upekṣā, which is cultivating the contemplation of equanimity. This is called the third, explaining the cultivation of śamatha and vipaśyanā. Contemplating the mind's six destinies as identical to the emptiness of the two vehicles destroys the seeds of the six destinies; contemplating the mind's six destinies as identical to the conventionality of bodhisattvas destroys the seeds of the two vehicles; contemplating the mind's six destinies as identical to the Buddha's Middle Way destroys the seeds of the two extremes and reveals the Middle Way Buddha-seed. This is the fourth, called destroying phenomena universally. The seeds of the six destinies are an obstruction, while the seeds of the four sages are an opening; furthermore, the seeds of the nine realms are an obstruction, while the seeds of the Buddha-realm are an opening; furthermore, the ten realms being identical to a single realm means they are neither opening nor obstruction, and a single realm being identical to the ten realms means they are both opening and obstruction. This is the fifth, skillfully knowing opening and obstruction. Contemplating the seeds of the mind's six destinies as identical to emptiness is called the withered smṛtyupasthāna; contemplating the seeds of the two vehicles as identical to conventionality is called the flourishing smṛtyupasthāna; contemplating the nine realms as identical to the middle is the neither-withered-nor-flourishing smṛtyupasthāna. Contemplating the nine realms as identical to the Buddha-dharma-realm gives rise to the five faculties of faith, vigor, mindfulness, concentration, and wisdom of the Middle Way. The nine realms being identical to the Buddha-realm, destroying the hindrance of doubt regarding the two extremes is called the power of faith; destroying the hindrance of indolence regarding the two extremes is called the power of vigor; destroying the hindrance of the two thoughts of ultimate and conventional regarding the two extremes is called the power of mindfulness; destroying the hindrance of knowledge regarding the two extremes is called the power of wisdom; destroying the hindrance of sinking and distraction regarding the two extremes is called the power of concentration. These are the five powers of the Middle Way. The three bodhyaṅgas of abandonment, equanimity, and concentration eliminate the seeds of defilement and distraction of the six destinies; the three bodhyaṅgas of joy, vigor, and dharma-investigation regulate and arouse the seeds of sinking into emptiness of the two vehicles; the bodhyaṅga of mindfulness minds only the correct Buddha-seed of the Middle Way. This is the sixth, harmonizing the bodhipakṣa dharmas. Contemplating the nine realms as identical to the Buddha-dharma-realm, relinquishing the conventionality of dualistic discrimination and the saṃsāra of inconceivable transformation, is called dāna; not being defiled by the six dusts of the two extremes is called śīla; striving to transcend the two extremes is called vīrya; not undergoing the afflictions of floating and sinking of the two extremes is called kṣānti; not being distracted by the two extremes is called dhyāna; not being deluded by the two extremes is called prajñā. This is the seventh, the six pāramitās as auxiliary paths. The defilement-seeds of the nine realms being identical to the Buddha-seed is identity in principle; hearing its name is identity in name; constantly contemplating the seeds of the nine realms as identical to the Buddha-realm is identity in contemplative practice; contemplating without cease until a semblance unfolds is identity in resemblance; when true understanding opens and illumines, it is identity in partial realization; exhaustively illuminating the source of the Buddha-seed is ultimate identity. This is the eighth, knowing the order of stages. Gaining the understanding of contemplative practice, being at peace with it without expounding it, is called peaceful endurance. This is the ninth, peaceful endurance. Being inwardly free of craving and defilement is called not producing dharma-attachment that accords with the Path. This is the tenth, non-arising of dharma-attachment. These ten dharmas accomplish the Great Vehicle, roaming in the four directions directly to the bodhimaṇḍa; this is the accomplishment of the vehicle through the ten dharmas in contemplating the object of defilements. The stages of the perfect teaching cannot be known \[directly\]; as far as matters go, they are explained in terms of the six identities. If all sentient beings' mental spirit is dark and subtle, impossible to grasp, possessing only a name, this is called identity in principle. If one further recites and chants, and so on, this is identity in name. Further adding contemplative practice that is clear and pure, with the mind having not the slightest speck of doubt or obstruction, is called identity in contemplative practice. If one attains the purity and reciprocal functioning of the six faculties, this is identity in resemblance, which also corresponds to the stage of the ten faiths. If at the stage of the ten abodes, one arising is all arising, opening the Buddha's knowledge and vision, this is identity in partial truth. Reaching the ground of wondrous awakening is called ultimate identity. > — English (machine translation) (machine translation) - [Previous: 5.11](https://indike.org/pramana/in.bauddha.taisho.1921.5.11) - [Next: 5.13](https://indike.org/pramana/in.bauddha.taisho.1921.5.13) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1921.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.5.12) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.8.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.5.12](https://indike.org/pramana/in.bauddha.taisho.1921.5.12) · Pramāṇa