觀心論疏 4.3

4.3

The treatise states: “Question: In contemplating the spontaneously arising mind, how does one know the ten objects? Each makes up a vehicle of ten dharmas, roving about in the four directions with joy.” This is the seventh verse, which explains that among the ten objects, whichever object one contemplates, one employs ten dharmas to form a vehicle; thus the ten objects possess a hundred dharmas that form vehicles. Now, in first contemplating the single object of the skandhas, dhātus, and āyatanas to explain how the ten dharmas form a vehicle: Question: Why does one first contemplate the skandhas, dhātus, and āyatanas? Answer: Skandhas means the five skandhas; āyatanas means the twelve āyatanas; dhātus means the eighteen dhātus. Expanding and combining them still based upon the two dharmas of form and mind makes the skandhas, dhātus, and āyatanas; they are simply the body of the five skandhas. Now, they are contemplated first because all sentient beings accompany the cāṇḍāla of the five skandhas and are constantly harmed by it; the practitioner, having already awakened to this, still wishes to cross over to the other shore of nirvāṇa, and therefore contemplates them first. Furthermore, from beginning to end, this Treatise on Contemplating the Mind precisely clarifies “Question: Contemplating the spontaneously arising mind”; now, contemplating the five skandhas is none other than contemplating the mind in a single thought-moment. The verse stating “Each makes up a vehicle of ten dharmas” means that precisely regarding the contemplation of the object of the skandhas and āyatanas, it further opens ten dharmas to form a vehicle. What are they? First is clarifying the inconceivable object; second is generating the bodhicitta; third is clarifying śamatha and vipaśyanā; fourth is clarifying the universal refutation of dharmas; fifth is discerning the unobstructed and the obstructed; sixth is clarifying the adjustment with the factors of awakening; seventh is clarifying the six pāramitās as auxiliary paths; eighth is clarifying the successive stages; ninth is clarifying patient endurance; tenth is not generating attachment to dharmas that accord with the path. These ten dharmas are indeed the normative track for studying the path, the essential technique for returning to the source, a fine ford for exiting the burning house, and a bridge for crossing the river of birth and death. Therefore, present practitioners should bear these ten dharmas in mind and search them out with careful attention. When the ten are explained, their subtlety will be known. As for stating that the ten dharmas form a vehicle: “vehicle” has the meaning of conveying outward; these ten dharmas together form one great vehicle, conveying [beings] out of both pleasures of birth-and-death and nirvāṇa directly into the Middle Way. Hence the Lotus Sūtra states: “Riding this jeweled carriage, they rove about in the four directions, frolicking and rejoicing, straight to the place of awakening.” “The four directions” are the forty stages of the ten abodes, practices, dedications, grounds, and so forth. “Straight to the place of awakening” is subtle awakening itself. Now, first: because one contemplates that the mind is the tathāgatagarbha, this is the inconceivable object. Yet sentient beings are inherently endowed with it in principle while confused by emotion, possessing it without knowing it; hence second is generating private vows of loving-kindness and compassion. Wishing to manifest the tathāgata's treasure store within the mind, one must cultivate samādhi and wisdom before it can become manifest; hence third is clarifying the cultivation of śamatha and vipaśyanā. Calming the mind in śamatha and vipaśyanā is none other than samādhi and wisdom; when samādhi and wisdom illuminate, if there is blockage and obstruction, it must be refuted; hence fourth is clarifying the universal refutation of dharmas. Although there is universal refutation, what is obstructed must be refuted while what is unobstructed need not be; hence fifth is clarifying skillful knowledge of the unobstructed and the obstructed. Although one knows the unobstructed and the obstructed, one still requires adjustment with the factors of awakening; hence sixth is clarifying that the thirty-seven factors are properly adjusted to their right place. These six sections mostly clarify the direct path, but one also requires auxiliary paths; hence seventh is clarifying the six pāramitās as auxiliary paths. When the direct and auxiliary are both complete, one will inevitably realize superior dharmas; if the practitioner does not recognize them, they will think they are an ultimate sage and mostly fall into excessive pride; hence eighth is clarifying the discernment of successive stages. Although one knows the successive stages and does not fall into excessive pride, when superior dharmas arise, one cannot refrain from speaking of them; once spoken, the bodhisattva practice is ruined; hence ninth is clarifying patient endurance. Although externally enduring without speaking, internally one's mind cannot help but cherish and cling to them; clinging is called the bodhisattva's falling from the summit; hence tenth is clarifying the non-arising of attachment to dharmas that accord with the path. A brief explanation of the characteristics of the sequence of the ten dharmas is like this.