宗鏡錄 36.2

36.2

夫觀門略有二種。一依禪宗。及圓教。上上根人。直觀心性。不立能所。不作想念。定散俱觀。內外咸等。即無觀之觀。靈知寂照。二依觀門。觀心似現前境。雖權立假相。悉從心變。如觀經中。立日觀水觀等十六觀門。上生經中。觀兜率天宮彌勒內院等。諸章鈔釋云。言觀一字。理有二種。一觀矚。二觀察。初觀矚者。如前五識緣五塵境。矚對前境。顯現分明。無推度故。現量性境之所攝故。次觀察者。向自識上。安模建立。伺察推尋境分劑故。今立觀門。即當第二觀察。約能觀之心。出體有四。一剋性出體。唯別境慧。此慧能揀去散亂染無記等。擇留善淨所變境故。二能所引體。定引慧故。三相應體。五蘊除色。四眷屬體。并色五蘊。

Now, the approaches to contemplation are briefly of two kinds. First, relying on the Chan school and the Perfect Teaching: persons of the highest capacity directly contemplate mind-nature, neither establishing subject and object nor formulating mental conceptions; contemplation encompasses both concentration and distraction, and internal and external are entirely equal—that is contemplation without contemplation, wherein numinous awareness silently shines. Second, relying on methods of contemplation: one contemplates the mind as resembling an object appearing before one; although provisional characteristics are provisionally established, they all transform from the mind. For example, in the Contemplation Sūtra, sixteen approaches to contemplation are established, such as the sun contemplation and the water contemplation; in the Sūtra on the Upward Rebirth, one contemplates the inner court of Maitreya in Tuṣita Heaven palace, and so forth. The explanations in various treatises and commentaries state: Regarding the single word 'contemplation' (guan), in principle there are two kinds: first, gazing (guanzhu); second, investigative contemplation (guancha). As for the first, gazing: it is like the first five consciousnesses taking the objects of the five dusts as their conditions, gazing upon and facing the objects before them, manifest and distinct, without deduction, because they are subsumed under actual perception and the realm of the thing itself. As for the second, investigative contemplation: setting up an archetype upon one's own consciousness, because one examines, deduces, and seeks out the delineation of the object. The approach to contemplation now established corresponds to this second kind, investigative contemplation. In terms of the contemplating mind, its substance is expounded under four headings: 1. Disclosing substance by isolating its nature: it is solely the discernment of the particular state. This discernment can select and discard distraction, defilement, the indeterminate, and so forth, because it selects and retains the transformed objects that are wholesome and pure. 2. The substance of the inducing and the induced: concentration induces discernment. 3. The associated substance: the five aggregates excluding form. 4. The substance with its retinue: the five aggregates including form.