四教義 5.4

5.4

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.'