四教義 6.18

6.18

四明觀法者，十二因緣觀法有二種：一者觀屬愛十二因緣，二觀屬見十二因緣。一觀屬愛十二因緣者，即為二意：一推尋，二觀破。一推尋者，是人聞正因緣生滅之法，信解分明，覺一切屬愛煩惱皆是十二因緣，入定欲息，心達本源、求自然慧，樂獨善寂，修習停心，得諸禪定。住此定中，知屬愛煩惱即是無明。逆順推尋，即見十二因緣。云何逆推之？此貪愛因何而生？即知因受。受因何生？即知因觸。如是觸因何生？即因六入。六入因名色，名色因識，識因於行，行因無明，過去一切煩惱也。復順推此愛，愛能生取，因取即成有業，因此有業則有未來二十五有之生。因生有老死憂悲苦聚，輪轉無際。若因停心觀入深禪定，如是逆推尋，或時見歌羅邏初受生，乃至見過去身起業煩惱，乃至二生、百千生也。順尋取有，若因禪定之力，或見未來一生乃至十百千生，若見過去未來事，其心悲感，道心精進，轉復增盛也。二明觀破屬愛十二因緣者，即是性念處，歷別觀十二因緣也。性念處觀，略如前說。所以者何？若觀愛即是污穢五陰性四念處；若觀受、觸、六入、名色、識，即是現在果報無記五陰性四念處；若觀於行，即是善不善五陰性四念處；若觀無明，即是過去污穢煩惱五陰性四念處；若觀於取，即是現在污五陰性四念處；若觀於有，即是現在善不善五陰性四念處；若觀未來生老死，即是果報生無記性四念處。是則用四念處逆順觀察十二因緣，破四顛倒。顛倒若滅，即是無明一切煩惱滅，以無明滅故行滅，乃至老死憂悲苦惱滅，是名用性四念處歷別觀屬愛煩惱十二因緣之觀智也。

Fourth, explaining the method of contemplation. There are two kinds of methods for contemplating the twelve links of dependent origination: first, contemplating the twelve links belonging to craving; second, contemplating the twelve links belonging to views. Contemplating the twelve links belonging to craving has two aspects: first, deducing and inquiring; second, contemplating and demolishing. First, deducing and inquiring: this person hears the teaching of the arising and ceasing of correct causes and conditions, understands it with distinct faith, and realizes that all afflictions belonging to craving are the twelve links of dependent origination. Entering absorption, desiring to still [the mind], reaching the fundamental source in his mind, seeking spontaneous wisdom, taking pleasure in solitude and wholesome tranquility, cultivating the stilling of the mind, he attains various meditative absorptions. Abiding in this absorption, he knows that afflictions belonging to craving are none other than ignorance. Deducing and inquiring in reverse and forward sequence, he directly sees the twelve links of dependent origination. How does he deduce it in reverse? Due to what does this craving arise? He immediately knows it is due to sensation. Due to what does sensation arise? He immediately knows it is due to contact. Thus, due to what does contact arise? It is due to the six sense fields. The six sense fields are due to name-and-form; name-and-form is due to consciousness; consciousness is due to karmic formations; karmic formations are due to ignorance—the all-inclusive afflictions of the past. Again, tracing this craving forward: craving can produce grasping; due to grasping, the karma of existence is accomplished; due to this karma of existence, there is the birth of the twenty-five states of existence in the future; due to birth, there are aging, death, sorrow, lamentation, and the mass of suffering, transmigrating without limit. If, through the contemplation that stills the mind, he enters deep meditative absorption and deduces and inquires in reverse like this, he may at times see his first conception as a kalala, and even see his past body creating karma and afflictions, extending to two lives, or hundreds and thousands of lives. Inquiring forward into grasping and existence, if through the power of meditative absorption, he may see one future life, or even ten, a hundred, or a thousand lives. Seeing past and future events, his mind is moved with sorrow, his mind [resolved on] the path becomes diligent, and it increases even further. Second, explaining the contemplation that demolishes the twelve links belonging to craving: this is mindfulness of dharmic nature, contemplating the twelve links of dependent origination serially and distinctively. The contemplation of mindfulness of dharmic nature is briefly as explained before. Why is this? If one contemplates craving, it is the four applications of mindfulness of dharmic nature regarding the defiled five aggregates; if one contemplates sensation, contact, the six sense fields, name-and-form, and consciousness, they are the four applications of mindfulness of dharmic nature regarding the indeterminate five aggregates of present retributive fruition; if one contemplates karmic formations, they are the four applications of mindfulness of dharmic nature regarding the wholesome and unwholesome five aggregates; if one contemplates ignorance, it is the four applications of mindfulness of dharmic nature regarding the past defiled five aggregates of affliction; if one contemplates grasping, it is the four applications of mindfulness of dharmic nature regarding the present defiled five aggregates; if one contemplates existence, it is the four applications of mindfulness of dharmic nature regarding the present wholesome and unwholesome five aggregates; if one contemplates future birth, aging, and death, they are the four applications of mindfulness of dharmic nature regarding indeterminate retributive birth. Thus, using the four applications of mindfulness to observe the twelve links of dependent origination in reverse and forward sequence, one demolishes the four inversions. If inversions are extinguished, this is the extinction of ignorance and all afflictions; because ignorance is extinguished, karmic formations are extinguished, up to the extinction of aging, death, sorrow, lamentation, and affliction. This is called the contemplative wisdom of using the four applications of mindfulness of dharmic nature to contemplate serially and distinctively the twelve links of dependent origination of afflictions belonging to craving.