觀心論疏 5.8

5.8

八明識次位者。然上既正助具修，必隨分證，其勝法不識次位即謂之是聖，非但失於正觀，乃更招其重罪，是以須識位也。何者？三藏五方便為似，四果為真；通教乾慧、性地等為似，見地已上為真；別教三十心為似，十地為真；圓教十信為似，十住為真。是即四教各有真似之位，將心所證之法約位自知行處也。然欲入圓位者，更約六時修五悔助顯理觀。第一懺悔，先須識順流十心之過。何者？一者內有無明，由迷心中佛界起六道生死也；二者外逢惡友，一是惡人、二是惡境也；三不隨喜他善，內不信心中佛界，外不隨喜善事；四縱恣三業造罪，由內有無明，外逢惡境致之然也；五事雖不遍而心普遍，淫盜等罪不可得遍，而心遍造六道惡業也；六惡念相續，三毒四趣惡心迭互相續也；七覆藏不悔，外則不向凡聖改懺，內則不修心中佛界妙法破六道覆蔽也；八不畏惡道，現則不畏苦、業、煩惱、三道、三障、四倒、八苦之火燒煮，未則不畏墮墜三途；九無慚無愧，常起三道惡業，外則不愧於凡聖，內則不慚第一義天也；十撥無因果，作一闡提，不信心有六道苦集因果、四聖道滅因果也。夫欲悔者，必須識此順流十心流入生死大苦海中，知過必改方可悔也。次修逆生死海十心者，翻破前十心。何者？一明深信因果，即是圓信心具十界。迷出六道苦集因果，如結水為氷；悟則成四聖道滅因果，如融氷為水。而氷水未常異體，生死涅槃未常有二。此翻破第十不信。二明慚愧。愧內「心有佛界，我何妄罪背父而入五道五十餘年，妄造眾罪」，外慚一切冥聖，翻破第九無慚無愧。三怖畏惡道，已造無邊大罪，必墮三途，非山非石間而可逃避，故云生怖畏，翻破第八不畏。四明發露悔過，迷覆則生死轉增，悔過則還源本淨，故云發露則安隱，不發露罪益深，翻破第七覆藏。五斷相續心。悔已，三觀相續，存心四聖，勿起六道惡念，翻破第六惡念相續。六外則遍發慈心，內則誓度心中六道眾生，翻破第五事雖不遍而心常遍。七修功補過，勤精進三業，顯心中四聖法門，補昔三業之過，翻破第四縱恣三業造罪也。八隨喜他善，既信我心四聖，亦信一切眾生皆有佛之知見，喜而敬之，如常不輕菩薩，翻破第三不隨喜他善也。九親近善友，常觀心中四聖：二乘界有八萬四千空波羅密實法，攬此為八萬四千假名聲聞；菩薩界即有八萬四千菩薩；佛界即有八萬四千如來。故經云「道品善知識，由是成正覺」。經云「信汝所說則為見我，亦見於汝及比丘僧，并諸菩薩」。此約心辨聖眾知識，翻破第二外逢惡友也。十觀破無明，觀心九界即佛法界，本源清淨，非生死六道之有，非二乘涅槃之無，深達二邊罪福，明闇不相除，顯心佛菩提，即破無明、還源本淨，翻破第一內有無明。故目此為逆流十心，翻前順流十心也。此名大懺悔，名莊嚴懺悔，故經云「端坐念實相，眾罪如霜露，慧日能銷除」也。二勸請者，外則請諸佛轉法輪度眾生，內則勸觀心。佛說法化九界之眾生，合內外眾生皆蒙法利。三隨喜。外則隨喜諸佛菩薩諸功德、凡夫靜亂有相善；內則隨喜心中四聖眾善諸功德，深信隨喜不逆也。四迴向者，外則迴凡聖三業所修之善向佛菩提，內則迴九界之善向心佛界之果。五發願者，外則願眾生皆見佛性，內則願心數眾生速還源本淨也。常於六時修此五悔，助明圓觀，請佛加威，圓信成就，名為初隨喜品也。更加讀誦，名第二品。兼為他說，化功歸己，助益觀明，名第三品。兼行六度，名第四品。具足行六度，名第五品。經云「為他種種解說，清淨持戒，忍辱無瞋，常貴坐禪，精進勇猛，利根智慧，當知是人已趣道場，近三菩提」，即十信心。前《普賢觀》明五品，即十信未詳。如是次第五十二位，究竟妙覺無濫，名知次位也。

Eighth, explaining the recognition of the stages of rank: Having fully cultivated both the primary and auxiliary [practices] above, one will certainly attain realization according to one's measure. If one attains these superior dharmas and fails to recognize the stages of rank, one will immediately claim to be an arya; not only will one lose the correct contemplation, but one will also incur heavy transgressions. Therefore, one must recognize the stages. What are they? In the Tripiṭaka [teaching], the five expedient means are the semblance [stage], and the four fruits are the true [realization]; in the shared teaching, the stage of dry wisdom, the stage of nature, and so forth are semblance, while from the stage of seeing onwards is true; in the distinct teaching, the thirty minds are semblance, and the ten grounds are true; in the round teaching, the ten faiths are semblance, and the ten abidings are true. Thus, each of the four teachings has its semblance and true stages. By correlating the dharma realized in one's mind with the stages, one naturally knows one's own sphere of practice. Furthermore, one who wishes to enter the round stages additionally cultivates the five repentances in the six periods of the day to help manifest the rational contemplation. First, repentance: one must first recognize the faults of the ten minds flowing along with the stream [of saṃsāra]. What are they? First, internally having ignorance: due to delusion regarding the Buddha-realm within the mind, the six paths of birth and death arise. Second, externally meeting bad companions: first, evil persons; second, bad environments. Third, not rejoicing in the goodness of others: internally not having faith in the Buddha-realm within the mind, and externally not rejoicing in good deeds. Fourth, indulging the three karmas to create transgressions: caused by internally having ignorance and externally meeting bad environments. Fifth, although acts are not ubiquitous, the mind is ubiquitous: although transgressions such as sexual misconduct and theft cannot be committed ubiquitously, the mind ubiquitously creates the evil karma of the six paths. Sixth, continuous evil thoughts: evil thoughts of the three poisons and four destinies continuously succeed one another. Seventh, concealing [faults] and not repenting: externally failing to confess and repent before ordinary persons and aryas, and internally failing to cultivate the wondrous dharma of the Buddha-realm within the mind to break through the veil of the six paths. Eighth, not fearing the evil destinies: in the present, not fearing the burning and boiling of the fires of suffering, karma, defilement, the three paths, the three obstacles, the four inversions, and the eight sufferings; and in the future, not fearing falling into the three wretched paths. Ninth, having neither shame nor conscience: constantly giving rise to the evil karma of the three paths, externally without conscience before ordinary persons and aryas, and internally without shame before the heaven of the supreme truth. Tenth, denying causality: becoming an icchantika, lacking faith that the mind contains the cause and effect of suffering and origination of the six paths, as well as the cause and effect of the path and cessation of the four aryas. One who wishes to repent must recognize these ten minds flowing along with the stream that plunge into the great sea of suffering of birth and death; only when one knows faults and resolves to change can one repent. Next, cultivating the ten minds that reverse the sea of birth and death, overturning and destroying the previous ten minds: What are they? First, explaining deep faith in cause and effect: this is the round faith that the mind possesses the ten realms. In delusion, the cause and effect of suffering and origination of the six paths emerge, like water freezing into ice; in awakening, the cause and effect of the path and cessation of the four aryas are accomplished, like ice melting into water. Yet ice and water have never had different essences, and birth-and-death and nirvāṇa have never been two. This overturns and destroys the tenth, lack of faith. Second, explaining shame and conscience: feeling conscience internally—'The mind contains the Buddha-realm; why have I, through deluded transgressions, turned my back on my father and entered the five destinies for more than fifty years, deludedly creating manifold transgressions?'—and feeling shame externally before all the hidden aryas. This overturns and destroys the ninth, having neither shame nor conscience. Third, dread of the evil destinies: having already committed boundless great transgressions, one will certainly fall into the three wretched paths, and there is no escape between mountains or rocks; therefore it says one gives rise to dread. This overturns and destroys the eighth, not fearing. Fourth, explaining disclosure and repentance of faults: if one is deluded and conceals them, birth and death will increase all the more; if one repents of faults, one returns to the original purity of the source. Therefore it says that if one discloses them, one finds peace and security; if one does not disclose them, transgressions become all the deeper. This overturns and destroys the seventh, concealing [faults]. Fifth, cutting off the continuous mind: having repented, the three contemplations continue uninterruptedly, fixing the mind on the four aryas and not giving rise to the evil thoughts of the six paths. This overturns and destroys the sixth, continuous evil thoughts. Sixth, externally giving rise universally to thoughts of compassion, and internally vowing to deliver the sentient beings of the six paths within one's mind. This overturns and destroys the fifth, acts not being ubiquitous while the mind is constantly ubiquitous. Seventh, cultivating merit to make up for faults: diligently applying vigor in the three karmas, manifesting the dharma gates of the four aryas within the mind to make up for the past faults of the three karmas. This overturns and destroys the fourth, indulging the three karmas to create transgressions. Eighth, rejoicing in the goodness of others: having faith in the four aryas of one's own mind, one also has faith that all sentient beings possess the knowledge and vision of the Buddha, rejoicing in them and revering them like Sadāparibhūta Bodhisattva. This overturns and destroys the third, not rejoicing in the goodness of others. Ninth, drawing near to good friends: constantly contemplating the four aryas within the mind—in the two vehicles' realm there are eighty-four thousand actual dharmas of the emptiness pāramitā, grasping these as eighty-four thousand provisional-name śrāvakas; in the bodhisattva realm there are eighty-four thousand bodhisattvas; in the Buddha realm there are eighty-four thousand Tathāgatas. Therefore the sūtra says: 'The aids to the path are good friends; through them one accomplishes right awakening.' The sūtra also says: 'Believing what you say is seeing me, and is also seeing you, the bhikṣu saṅgha, and all the bodhisattvas.' This explains the arya saṅgha and good friends in terms of the mind, overturning and destroying the second, externally meeting bad companions. Tenth, contemplating to destroy ignorance: contemplating that the nine realms of the mind are the Buddha dharma-realm, originally pure, neither the existence of the six paths of birth and death nor the non-existence of the nirvāṇa of the two vehicles; penetrating deeply into the two extremes of transgression and blessing, light and darkness not eliminating each other, revealing the mind's Buddha-bodhi—this directly destroys ignorance and returns to the original purity of the source. This overturns and destroys the first, internally having ignorance. Therefore these are designated as the ten minds flowing against the stream, overturning the previous ten minds flowing with the stream. This is called the great repentance, called the adorned repentance. Hence the sūtra says: 'Sitting upright and minding the true mark / Manifold sins are like frost and dew; / The sun of wisdom can melt them away.' Second, entreating: externally entreating all buddhas to turn the wheel of the Dharma to deliver sentient beings, and internally entreating the contemplation of mind—the Buddha expounds the Dharma to transform the sentient beings of the nine realms, so that both internal and external sentient beings receive the benefit of the Dharma. Third, rejoicing: externally rejoicing in all the merits of all buddhas and bodhisattvas, as well as the conditioned good deeds of ordinary persons in stillness and disturbance; internally rejoicing in the manifold merits of the good deeds of the four aryas within the mind, deeply having faith, rejoicing, and not opposing. Fourth, dedication: externally dedicating the goodness cultivated through the three karmas by ordinary persons and aryas toward Buddha-bodhi; internally dedicating the goodness of the nine realms toward the fruit of the Buddha-realm of the mind. Fifth, making vows: externally vowing that all sentient beings may see the Buddha-nature; internally vowing that the sentient beings of mental factors may quickly return to the original purity of the source. Constantly cultivating these five repentances during the six periods of the day aids in clarifying the round contemplation, beseeching the Buddha's augmenting power, and perfecting round faith; this is called the initial stage of rejoicing. Adding reading and reciting is called the second stage. Additionally preaching to others, so that the merit of transformation returns to oneself and aids in increasing the clarity of contemplation, is called the third stage. Additionally practicing the six pāramitās is called the fourth stage. Fully practicing the six pāramitās is called the fifth stage. The sūtra says: 'Expounding variously for others, purely keeping the precepts, being patient without anger, constantly valuing seated dhyāna, having vigorous and courageous vigor, and having sharp-rooted wisdom—know that this person has already advanced toward the bodhimaṇḍa and is close to sambodhi.' These are the minds of the ten faiths. Formerly, the Contemplation of Samantabhadra explained the five stages, but the ten faiths were not yet detailed. In this sequence through the fifty-two stages up to ultimate wondrous awakening without confusion, it is called knowing the stages of rank.