四教義 5.4

5.4

復次，上所引經論文之，非佛菩薩意也。次明共念處觀，《大智度論》：「若觀身為苦因緣生道，若有漏若無漏。受、心、法念處亦如是。」解者不同，有師解云：「共善五陰、諸善心數法。合明心念處。」若南嶽師解，即是九相、背捨、勝處、諸對治觀門，助正道、開三解脫，故名為共念處。故經云：「當念空法，修心觀不淨，是名諸如來甘露灌頂藥。服者，心無憂惱，得至涅槃岸。」此即是共念處之明文也。空法者，毘曇有門，止觀生空名為空。修心觀不淨者，即是初背捨，不壞內外色相，以是不淨心觀外色，是名初背捨。從初背捨習不淨觀，不淨觀有二種：一小不淨觀，二大不淨觀。破淨顛倒，內無色相，入二背捨。乃至成就八背捨、八勝處、十一切處、九次第定、獅子奮迅、超越三昧、觀欲界入初禪，皆是見不淨破淨顛倒，是名共身念處觀。受、心、法念處亦如是。次明緣念處觀者，《智度論》云：「一切色法名之為身。十八及一入少分名之為身。六種受為受。六識為心。想、行二陰及三無為名法。」解者不同，有師解：通一切所觀境界皆名緣念處觀。有言：十二因緣境界。有言：慈悲所緣境界。若南嶽師解：「緣佛說教所詮一切陰、入、界、四諦、事理、名義、言語、音詞、因果、體用，觀達無礙，能生四辨，於一切色法心無所礙，成無礙解脫，是緣念處觀。」

Furthermore, what was cited above from the texts of sūtras and treatises is not the intention of the Buddhas and bodhisattvas. Next, elucidating the contemplation of shared mindfulness: The Dà zhìdù lùn states, 'If one contemplates the body as the cause and condition of suffering, that gives rise to the path, whether tainted or untainted. The applications of mindfulness regarding feeling, mind, and dharmas are also like this.' Interpreters differ: one master explains, 'It combines wholesome five aggregates and all wholesome mental factors, collectively elucidating the application of mindfulness to the mind.' If according to Master Nányuè's explanation, these are the nine aspects, the liberations (aṣṭa-vimokṣāḥ), the stations of mastery (abhibhv-āyatanāni), and all the contemplative approaches of counteractions; because they assist the correct path and open the three liberations, they are named shared mindfulness. Thus a sūtra states: 'One should be mindful of the empty dharma, cultivate the mind to contemplate impurity; this is called the medicine of the ambrosia anointment of the Tathāgatas. For those who ingest it, the mind is free of sorrow and affliction, and they reach the shore of nirvāṇa.' This is the explicit text for shared mindfulness. As for 'empty dharma,' in the Abhidharma's gate of existence, stopping and contemplating personal emptiness is called emptiness. As for 'cultivating the mind to contemplate impurity,' this is the first liberation: without destroying the forms of inner and outer matter, contemplating external matter with this impure mind is called the first liberation. Practicing the contemplation of impurity from the first liberation, the contemplation of impurity has two kinds: first, the minor contemplation of impurity; second, the major contemplation of impurity. Overcoming the inversion of purity, internally devoid of physical marks, one enters the second liberation. Up to perfecting the eight liberations, eight stations of mastery, ten totalities, nine successive meditative attainments, the lion's sprint samādhi, and the transcendent samādhi, contemplating the desire realm and entering the first dhyāna—these are all seeing impurity to destroy the inversion of purity, and this is called the shared contemplation of mindfulness of the body. The applications of mindfulness to feeling, mind, and dharmas are also like this. Next, elucidating the contemplation of object-oriented mindfulness: The Dà zhìdù lùn states, 'All form dharmas are named body. The eighteen [elements] and a minor part of one sense entrance are named body. Six kinds of feeling are feeling. Six consciousnesses are mind. The two aggregates of conception and volition and the three unconditioned [dharmas] are named dharmas.' Interpreters differ: one master explains that all contemplated cognitive objects in general are named the contemplation of object-oriented mindfulness. Some say they are the cognitive objects of the twelve links of dependent origination. Some say they are the cognitive objects of loving-kindness and compassion. If according to Master Nányuè's explanation: 'Taking as objects everything elucidated by the teachings spoken by the Buddha—aggregates, entrances, elements, the four truths, phenomena and principle, names and meanings, words and phrases, causes and effects, essence and function—contemplating and penetrating them without obstruction, capable of producing the four unimpeded knowledges, with the mind unobstructed with respect to all material dharmas, perfecting unimpeded liberation: this is the contemplation of object-oriented mindfulness.'