四教義 5.6

5.6

三明總想四念處位者，有人言：「共念處即是總想念處。」今謂不爾，應作四句分別：一者境別觀亦別，二者境別而觀總，三者境總而觀別，四者觀總境亦總。初境別觀亦別，正是別想性四念處位；次境別觀總、境總觀別，此二即是總想四念處之方便；四境總觀總，此觀若成，即是總想四念處之位。今明境總觀總，即是總上所明性念處所觀五陰作一身念處，觀此身污穢不淨及苦、無常、無我，破淨顛倒及三顛倒也，是名總想性身念處。觀總身念處觀，或總二陰，或總三陰，或總四陰，或總五陰，具解釋。受、心、法念處亦如是。總想共念處、總想緣念處亦如是，類之可解，是名總想四念處位。此位亦有三種根性，類別想念處可知。若有方便，即入總想念處位；若無方便，即非總想位也。如何有方便？若於總想念處之中，具足修總想正勤、如意足、根、力、覺、道，皆如性四念處中說，但以總想善法深細為異耳。若安穩八正道中行，即能觀四諦，是時得性、法念處，故能生於煗法。故《智度論》云：「八正道中行，初得善有漏五陰，名為煗法。」當知有方便者已得三十七品也。問曰：八正見道，七覺修道，今何得念處位中說耶？答曰：《毘婆沙論》云：「若八正在前、七覺在後，決定是無漏。若七覺在前、八正在後，通有漏無漏也。」此三賢人位，並名乾慧地。未得善有漏五陰相似理定水，定水未霑故名為乾；而悉有觀行能伏諸見，故名為慧；住持能生善法，名之為地。故名乾慧地，亦名外凡人。

Third, elucidating the stages of the four applications of mindfulness considered collectively: someone said, 'Shared mindfulness is simply mindfulness considered collectively.' I say now this is not so; one should distinguish them with four propositions: first, the object is separate and the contemplation is also separate; second, the object is separate while the contemplation is collective; third, the object is collective while the contemplation is separate; fourth, the contemplation is collective and the object is also collective. The first, where the object is separate and the contemplation is also separate, is precisely the stage of the four applications of mindfulness of dharmic nature considered separately. Next, the object being separate with contemplation collective, and the object being collective with contemplation separate: these two are the expedient means for the four applications of mindfulness considered collectively. Fourth, where the object is collective and the contemplation is collective: if this contemplation is perfected, it is the stage of the four applications of mindfulness considered collectively. Now, explaining that the object is collective and the contemplation is collective: this is taking the five aggregates contemplated by the mindfulness of dharmic nature explained above collectively as a single mindfulness of the body, contemplating this body as defiled and impure, as well as suffering, impermanent, and non-self, destroying the inversion of purity and the other three inversions; this is named collective mindfulness of the body with respect to dharmic nature. In the contemplation of collective mindfulness of the body, one either takes two aggregates collectively, or takes three aggregates collectively, or takes four aggregates collectively, or takes five aggregates collectively, to explain in full. Mindfulness of feeling, mind, and dharmas is also like this. Collective shared mindfulness and collective object-oriented mindfulness are also like this; they can be understood by analogy; these are named the stages of the four applications of mindfulness considered collectively. This stage also has three kinds of faculties and dispositions, which can be known by analogy with mindfulness considered separately. If one possesses the expedient means, one enters the stage of mindfulness considered collectively; if one lacks the expedient means, it is not the collective stage. How does one possess the expedient means? If within mindfulness considered collectively, one fully cultivates collective correct exertions, bases of psychic power, faculties, powers, factors of awakening, and the path, all are as spoken in the mindfulness of dharmic nature, differing only in that the wholesome dharmas of collective mindfulness are deep and subtle. If one walks steadily in the eightfold noble path, one is then able to contemplate the four truths; at that time one attains the mindfulness of dharmic nature and dharmas, and is therefore able to give rise to the dharma of warmth. Thus the Dà zhìdù lùn states: 'Walking in the eightfold noble path, when one first attains the wholesome tainted five aggregates, it is named the dharma of warmth.' One should know that one who possesses the expedient means has already attained the thirty-seven aids to awakening. Question: The eightfold path belongs to the path of seeing, and the seven factors of awakening belong to the path of cultivation; how can they now be spoken of within the stage of mindfulness? Answer: The Vibhāṣā-śāstra states: 'If the eightfold path comes before and the seven factors of awakening come after, it is definitely untainted. If the seven factors of awakening come before and the eightfold path comes after, it applies to both tainted and untainted.' These three stages of worthy persons are all named the stage of dry wisdom. Not having yet attained the water of samādhi that resembles the principle from the wholesome tainted five aggregates, because the water of samādhi has not yet moistened them, it is called 'dry'; yet they all possess contemplative practice capable of subduing all views, hence it is called 'wisdom'; because it abides and holds, capable of giving rise to wholesome dharmas, it is named 'stage.' Therefore it is named the stage of dry wisdom, and also named external ordinary beings.