第一發始因地門(凡二十一位)
The First Causes and Conditions for Arising Bodhi Mind (21 in total)
(那那)上品十惡(那那。阿鼻獄 那謨 謨謨。皆無間獄那阿 謨阿 阿阿。皆有間獄 阿佛。世間福 彌佛。聽法 陀佛。取相懺 佛佛。下品下生)
([Untranslatable vocables]) The highest level of the Ten Evil Acts ([Untranslatable vocables] The Avīci Hell [Untranslatable] [Untranslatable]. All are uninterrupted hells. [Untranslatable] [Untranslatable] [Untranslatable]. All are intermittent hells. [Untranslatable] The Buddha. Worldly blessings [Untranslatable] The Buddha. Listening to the Dharma [Untranslatable] The Buddha. Repentance based on appearances [Untranslatable] [Untranslatable]. The lowest grade of the lowest level of rebirth.)
譜曰。十惡者。一殺生。二偷盜。三邪淫。四妄言。五兩舌。六惡口。七綺語。八慳貪。九瞋恚。十邪見也。上品者。或所對境增上。或煩惱心增上。或所作事增上。所對境增上者。如弒父母師僧。盜三寶常住物。淫淨戒人及至親。欺誑君父師長等。煩惱心增上者。如極重瞋纏。猛利貪纏等。所作事增上者。如數數殺生。數數偷盜。乃至數數邪見。日積月累。曾不改悔等。以要言之。純從分別見惑所發惡業。名為上品十惡。故是地獄因也。 那那。則邪見增盛。撥無因果。故入十方阿鼻地獄。百千萬劫。難得出期。那謨。則見思方盛。惡業必多。謨謨。則習染既濃。亦多惡業。故皆入無間獄。壽一大劫。 那阿。謨阿。及阿阿。則雖有大惡。猶有世間微善。故於地獄之中。偶得涼風溫風等。暫時小樂。名為有間地獄。壽亦略減。 阿彌至謨佛皆不行者。邪見十惡之人。多不能修戒定慧故。 阿佛。則仗佛慈力。生其施善。然惑業方強。未能即階無漏。故僅轉為世福。 彌佛。則仗佛慈力。生其戒善。然惑業方強。未能得戒。故僅獲聞正法。現見世間。極惡之人。偶來聽法。即種善根。消滅重罪。誠證非一。不可具述也。 陀佛。則仗佛慈力。生其定善。故能頓離惡業。結立壇儀。六時行道。求佛滅罪。名取相懺。 佛佛。則仗佛慈力。生其慧善。故於臨命終時。雖復苦逼。不遑念佛法身功德相好。猶能依善友教。一心稱佛名號。即得下品下生。具如十六觀經所明。
The text states: The ten evil actions are: 1. Killing, 2. Stealing, 3. Sexual misconduct, 4. False speech, 5. Divisive speech, 6. Harsh speech, 7. Idle chatter, 8. Greed, 9. Anger, and 10. Wrong views. The “upper grade” refers to actions where either the target is particularly significant, the defilement is particularly intense, or the action itself is particularly grave. “Significant target” means, for example, killing one’s parents or a teacher-monk, stealing from the Three Jewels or monastery property, committing sexual misconduct with a person who keeps pure precepts or a close relative, or deceiving the ruler, father, or teacher. “Intense defilement” means, for example, being overwhelmed by extreme anger or fierce greed. “Grave action” means, for example, repeatedly killing, stealing, or holding wrong views, accumulating such deeds day after day without any repentance. In short, evil actions driven purely by discriminative thinking and distorted views are called the upper grade of the ten evils, and therefore they are causes for rebirth in hell.
“Nana” indicates that wrong views are intense, and one denies cause and effect, thus falling into the Avīci hell in all ten directions, where it is difficult to escape for hundreds of thousands of eons. “Namo” indicates that both views and desires are rampant, so evil actions are certain to be many. “Momo” indicates that habitual defilements are already strong, and many evil actions are present, so all these enter the unintermittent hell, with a lifespan of one great eon.
“Na-A, Mo-A, and A-A” indicate that although such beings have committed great evil, they still possess some slight worldly goodness. Therefore, within hell, they occasionally encounter brief pleasures like cool breezes or warm winds, which is called the intermittent hell. Their lifespan is also somewhat shorter.
Those from “Ami” to “Mo Buddha” are not practiced, meaning that people with wrong views and the ten evils often cannot cultivate discipline, concentration, or wisdom.
“A Buddha” means relying on the Buddha’s compassionate power to generate acts of giving and goodness within them. However, since their delusions and karma are still strong, they cannot immediately attain the unconditioned state. Thus, they only convert to worldly blessings.
“Mi Buddha” means relying on the Buddha’s compassionate power to generate precepts and goodness within them. However, since their delusions and karma are still strong, they cannot yet obtain the precepts. Thus, they only gain the opportunity to hear the true Dharma and, in the present life, witness that the most evil people who occasionally come to listen to the Dharma can plant good roots and eliminate heavy sins. There are countless such true proofs that cannot be fully described here.
“Tuō Buddha” means relying on the Buddha’s compassionate power to generate meditative goodness within them. Therefore, they can suddenly abandon evil actions, establish an ritual platform, practice the Dharma at the six periods of the day, seek the Buddha to eradicate their sins, which is called the repentance of seeking signs.
“Buddha Buddha” means relying on the Buddha’s compassionate power to generate wisdom and goodness within them. Thus, at the moment of death, even if they are tormented by suffering and have no time to contemplate the Dharma body, merit, or marks of the Buddha, they can still rely on the guidance of spiritual friends and single-mindedly recite the Buddha’s name, thereby achieving the lowest grade of rebirth in the lowest level. This is exactly as explained in the Sutra of the Sixteen Visualizations.
(那謨)中品十惡(那那 那謨 謨謨。皆下品畜 阿阿 阿彌 彌彌。皆中品畜阿陀 彌陀 陀陀。皆上品畜 那佛 謨佛。皆畜脩羅 阿佛。聽法彌佛。取相懺 陀佛。無生懺 佛佛。下品中生)
(Namo) Medium grade of the Ten Evil Acts (Na Na, Na Mo, Mo Mo: all correspond to rebirth as lower-grade animals. A A, A Mi, Mi Mi: all correspond to rebirth as medium-grade animals. A Tuo, Mi Tuo, Tuo Tuo: all correspond to rebirth as high-grade animals. Na Buddha, Mo Buddha: both correspond to rebirth as Asuras. A Buddha: hears the Dharma. Mi Buddha: clings to appearances for repentance. Tuo Buddha: practices repentance beyond concepts. Fo Fo: [corresponds to] the lower grade of the Middle Birth [in the Pure Land].)
譜曰。十惡。如前釋。言中品者。亦約境約心約事辨之。境中品者。奪人天命。盜人天物等。心中品者。煩惱不輕。亦不極猛利等。事中品者。或作再三等。以要言之。雜從見愛煩惱所發惡業。名為中品十惡。故是畜生因也。 那那等三。純惡無善。故為下品畜。如蠛蠓螻蟻等。 阿阿等三。薄有散善。故為中品畜。如烏鵲牛馬等。 阿陀等三。微有定善。故為上品畜。如麟鳳龍象獅鵬等。 那佛。謨佛。雖具惑業。仗佛力故。為畜脩羅。 阿佛聽法者。已捨惡意故。 彌佛取相懺者。欲求淨戒故。 陀佛無生懺者。遵修定慧故。 佛佛下品中生者。准觀經說故。
The Sutra explains: The ten evils are as previously described. "Middle grade" refers to the severity of actions, intent, and circumstances.
For middle-grade actions: Taking human life or stealing possessions from heaven or earth. For middle-grade intent: Harmful thoughts that are neither trivial nor extremely intense. For middle-grade circumstances: Repeated offenses.
In short, evil acts stemming from a mix of attachment and wrong views are called middle-grade ten evils, leading to rebirth as an animal.
The "na na" and similar three ranks—entirely evil without merit—result in lower-grade animals, such as midges, ants, and moles. The "a a" and similar three ranks—having scattered virtue—result in middle-grade animals, such as crows, magpies, oxen, or horses. The "a tuo" and similar three ranks—possessing slight meditative virtue—result in higher-grade animals, such as unicorns, phoenixes, dragons, elephants, lions, or rocs.
The "na fo" and "mo fo" ranks, though burdened by delusions and karma, rely on the power of the Buddha and become animal-like asuras.
"a fo"—those who listen to Dharma—have already abandoned harmful intentions. "mi fo"—those who practice repentance with form—seek pure precepts. "tuo fo"—those who practice formless repentance—cultivate meditative discipline and wisdom.
"fo fo"—lower-grade medium rebirth—accords with the Sutra on Contemplating Infinite Life.
(謨謨)下品十惡(那那 那謨 謨謨。皆無財鬼 阿阿 阿彌 彌彌。皆少財鬼阿陀 彌陀 陀陀 那佛 謨佛。皆有財鬼 阿佛。作法懺 彌佛。五戒 陀佛。八關戒齋佛佛。下品上生)
(Mó mó) The Ten Evil Acts of the Lower Grade (Nà nà, nà mó, mó mó — all represent hungry ghosts without wealth; Ā ā, ā mí, mí mí — all represent hungry ghosts with little wealth; Ā tuó, mí tuó, tuó tuó, nà fó, mó fó — all represent hungry ghosts with wealth; Ā fó: perform repentance rituals; Mí fó: the Five Precepts; Tuó fó: the Eight Precepts; Fó fó: rebirth in the lower grade of the highest level.)
譜曰。境下品者。如殺鬼畜。盜鬼畜物等。心下品者。微小貪瞋等。事下品者。或偶一作。或旋知悔改等。以要言之。但從任運煩惱所起惡業。名為下品十惡。故是餓鬼因也。 那那等三。純惡故為無財鬼。如鍼毛燄口等。 阿阿等三。有散善。故為少財鬼。如食唾啖糞等。 阿陀等五。或有定善。或仗佛力。故皆為有財鬼。如土穀神山川神等。 阿佛作法懺者。惡未增上。可悔除故。 彌佛五戒者。改惡從善故。 陀佛八齋者。持心不散故。 佛佛下品上生者。准觀經說故。
The text explains:
For actions at the lower level: killing ghosts and animals, stealing ghost and animal possessions, etc. For the mind at the lower level: minor desires and anger, etc. For the circumstances at the lower level: sometimes doing it once, or quickly realizing and repenting. In short, evil deeds arising from following unexamined impulses are classified as the lower grade of the ten evil actions. This is therefore the cause of the hungry ghost realm.
The three named **Na Na** etc. are purely evil, so they become **wealthless ghosts**, like those with needle-like hair or flaming mouths.
The three named **A A** etc. have some scattered goodness, so they become **low-wealth ghosts**, like those who eat saliva or consume filth.
The five named **A Tuo** etc. either have some focused goodness or rely on the power of the Buddha, so they become **wealthy ghosts**, like earth gods, grain gods, mountain gods, and river gods.
**A Buddha**: By practicing repentance, when evil has not yet grown powerful, it can be removed through confession.
**Mi Buddha**: By observing the five precepts, one turns from evil and does good.
**Tuo Buddha**: By keeping the eight precepts, one stabilizes the mind so it does not wander.
**Buddha Buddha**: Receiving the lowest grade of the highest rebirth follows from the description in the Visualization Sutra.
(那阿)見取(那那。無間獄 那謨。中品畜 謨謨。少財鬼 阿阿。畜脩羅阿彌。鬼脩羅 彌彌 阿陀。皆十仙 彌陀。魔天 陀陀。無想天 那佛。大梵天謨佛。空處天 阿佛。聲聞心 彌佛。支佛心 陀佛。體空觀 佛佛。圓頓觀)
(Na Ah) Clinging to views (Na Na. Avichi Hell Na Mo. Middle realm beasts Mo Mo. Lesser wealth ghosts Ah Ah. Beasts and Asuras Ah Mi. Ghosts and Asuras Mi Mi. Ah Tuo. All ten immortals Mi Tuo. Mara heavens Tuo Tuo. The No-Thought Heaven Na Buddha. Great Brahma Heaven Mo Buddha. The Sphere of Emptiness Heaven Ah Buddha. Hearer's mind Mi Buddha. Pratyekabuddha's mind Tuo Buddha. Contemplation of emptiness Buddha Buddha. Perfect and Sudden Contemplation)
譜曰。言見取者。謂於諸見之中。隨執一見。及所依蘊。執為此因最勝。能得清淨之果。一切鬬諍所依為業。以要言之。但除三塗劇苦。其餘脩羅人天等蘊。皆可為見執所取也。此中依於見惑而行施善。故名見取。問。那阿既表見取。則三界內。皆有見取。何餘位中不行那阿。答。此是發始因地。隨擲所現。必皆起手。故那阿表見取。謨阿表慢心行施。那彌表戒取。謨彌表下品十善。那陀表邪定。謨陀表味禪。其餘位中。以阿彌陀善。與那謨惡相為對治。二俱無力。所以並不行也。問。那佛。謨佛。亦可善惡相治。何以仍行。答。有漏惡劣。不能障無漏善令總不行。但令無漏力弱。不獲深妙益耳。 那那具上惡。故墮無間。問。何不入阿鼻耶。答。以本因中有微善故。 那謨中惡。故墮中畜。亦以微善。不墮下畜。謨謨下惡。故墮少財。亦以微善。不墮無財。 阿阿多施福。以見卑劣。故為畜脩。 阿彌兼施戒。亦因見劣。故為鬼脩。 彌彌具足上善。阿陀捨欲入禪。但以見執。故為十仙。 彌陀戒定俱美。見取入故。僅入魔天。 陀陀深入四禪。見取力故。遂招無想天報。 那佛仗佛慈力。為初禪王。而我見我慢仍存。 謨佛亦仗佛力。得脫身縛。而空處愛著仍在。阿佛已捨世間取著。由取習故。復取偏真。是為發聲聞心。 彌佛已持出世戒品。由取習故。樂獨善寂。是發辟支佛心。 陀佛定慧平等。能入大乘初門。修體空觀。 佛佛不動諸見而修道品。故成圓頓觀門。 此中約對待論。則阿佛後皆破見取。歸佛法正見也。約絕待論。則見取為法界。一切法趣見取。見取出生十法界也。問。見取既為法界。何不出生別教法門。答。對待見取。藏通已破。絕待見取。非圓不知。所以不入別教。然大乘初門。已是菩薩界攝。則四聖具足矣。何必拘拘四教名相。
The commentary says: "Attached views" (view-attachment) refers to clinging to any particular view among various views, as well as the aggregates that rely on it, holding it to be the supreme cause that can attain pure results. All disputes and conflicts arise from this as their basis. In short, apart from the intense suffering of the three lower realms, the aggregates of asuras, humans, and devas can all become objects seized by view-attachment. Here, based on attachment to views, one performs charitable deeds—this is what is meant by view-attachment.
Question: Since "Na" (那) represents view-attachment, then within the three realms, view-attachment exists everywhere. Why is it not activated in other stages?
Answer: This is at the initial stage of the causal ground, where whatever is cast forth manifests itself—it must always begin with this. Therefore, "Na" (那) represents view-attachment, "Mo" (謨) represents arrogance in giving, "Na-mi" (那彌) represents attachment to precepts, "Mo-mi" (謨彌) represents lower-grade ten wholesome actions, "Na-tuo" (那陀) represents erroneous concentration, and "Mo-tuo" (謨陀) represents tasting meditative absorption. In other stages, because the goodness of "A-mi-tuo" (阿彌陀) and the evil of "Na-mo" (那謨) counteract each other—both being powerless—they are not activated.
Question: "Na-fo" (那佛) and "Mo-fo" (謨佛) could also be mutually counteracting good and evil—why are they still activated?
Answer: Afflicted, impure evil is too weak to completely block the pure, undefiled good from functioning; it only weakens the power of undefiled goodness, preventing it from attaining profound benefits.
"Na-na" (那那) possesses supreme evil, thus one falls into the unremitting hell. Question: Why does one not enter Avici Hell? Answer: Because within the original causal ground, there is a trace of goodness.
"Na-mo" (那謨) possesses medium evil, thus one falls into the intermediate animal realm; also due to subtle goodness, one does not fall into the lower animal realm. "Mo-mo" (謨謨) possesses lesser evil, thus one falls into the realm of little wealth; also due to subtle goodness, one does not fall into the realm of no wealth.
"A-a" (阿阿) has abundant merit from giving, but due to inferior views, one becomes a celestial being of the animal realm. "A-mi" (阿彌) combines giving and precepts, but due to inferior views, one becomes a celestial being of the ghost realm. "Mi-mi" (彌彌) possesses complete superior goodness; "A-tuo" (阿陀) abandons desire and enters meditative absorption—but due to the grip of views, one becomes one of the ten kinds of immortals. "Mi-tuo" (彌陀) has excellent discipline and concentration, yet because of view-attachment, one only enters the realm of Mara. "Tuo-tuo" (陀陀) deeply enters the fourth meditative absorption, and through the power of view-attachment, one reaps the reward of the No-Thought Heaven.
"Na-fo" (那佛) relies on the compassionate power of the Buddha and becomes king of the first meditative heaven, yet self-view and arrogance still remain. "Mo-fo" (謨佛) also relies on the Buddha's power and attains liberation from the bonds of the body, but attachment to the sphere of emptiness persists. "A-fo" (阿佛) has already abandoned worldly attachments, yet due to habitual tendencies, one clings to partial truth—this is the arising of the Śrāvaka mind. "Mi-fo" (彌佛) has already upheld the renunciant precepts, yet due to habitual tendencies, one delights in solitary goodness and stillness—this is the arising of the Pratyekabuddha mind. "Tuo-fo" (陀佛) has balanced concentration and wisdom, able to enter the initial gate of the Great Vehicle and cultivate the contemplation of emptiness. "Fo-fo" (佛佛) does not disturb any views while cultivating the path—this forms the perfect and sudden contemplation gate.
Here, from the perspective of relativity: after "A-fo" (阿佛), all stages break through view-attachment and return to the correct view of the Buddha's teaching. From the perspective of absoluteness: view-attachment itself is the Dharma Realm—all dharmas converge upon view-attachment, and view-attachment gives rise to the ten Dharma realms.
Question: If view-attachment is the Dharma Realm, why does it not give rise to the teachings of the Distinct Teaching?
Answer: Relative view-attachment is already broken by the Shared and Common Teachings; absolute view-attachment is not understood except through the Perfect Teaching. Therefore, it does not enter the Distinct Teaching. However, the initial gate of the Great Vehicle is already included within the bodhisattva realm—so the four noble realms are complete. Why be constrained by the names and forms of the four teachings?
(謨阿)慢心行施(那那。上品畜 那謨。畜脩羅 謨謨。有財鬼 阿阿。鬼脩羅阿彌。人脩羅 彌彌 阿陀。皆天脩羅 彌陀。北洲 陀陀。他化天 那佛。鐵輪王謨佛。四王天 阿佛。出世福 彌佛。出世戒 陀佛。出世定 佛佛。出世慧)
(Homage to) practicing generosity with pride(Nana. Higher realms: Nama. Asura realm: Nama Nama. Wealthy ghosts: Ah Ah. Ghost asuras: Ami. Human asuras: Mi Mi. Ata. All celestial asuras: Mita. Northern continent: Tata. Realm of desire's highest heaven: Na Buddha. Iron-wheel king: Mu Buddha. Four guardian kings' realm: A Buddha. Transcendent merit: Mi Buddha. Transcendent precepts: Tuo Buddha. Transcendent meditative absorption: Buddha Buddha. Transcendent wisdom)
譜曰。由我慢心而行施善。一往正是阿脩羅因。然升沈逐其行業。事非一槩。此中無地獄果者。縱起見執。不至純積上品惡故。 那那猶為上畜。那謨猶為畜脩。謨謨猶為有財鬼者。由施福故。 阿阿鬼脩。阿彌人脩。彌彌阿陀皆天脩者。正以此因得此果故。 彌陀北洲者。施兼戒定。能伏我所計著故。 陀陀他化天者。施兼禪定所享果報必自在故。 那佛鐵輪王者。承佛神力。能御世故。 謨佛四王天者。承佛神力。能護四天下故。 阿佛等為出世福等者。由施福力。資助出世法故。
The commentary states: When one performs acts of giving and good deeds with a mind of pride and arrogance, this directly becomes the cause for rebirth as an Asura (a titan or jealous god). However, whether one rises or falls depends on one's specific actions, so the outcomes are not uniform. In this context, there is no retribution of falling into hell because even if one develops attachment to wrong views, it does not reach the point of fully accumulating the most severe evil deeds.
"Na na" still corresponds to the higher realms of animals; "na mo" corresponds to animals and Asuras; "mo mo" corresponds to hungry ghosts with wealth—all due to the merit from giving.
"A a" corresponds to ghosts and Asuras; "a mi" corresponds to humans and Asuras; "mi mi" and "a tuo" all correspond to heavenly Asuras—because these causes directly lead to these results.
"Mi tuo" corresponds to the Northern Continent (Uttarakuru) because giving combined with moral discipline and meditative concentration can subdue attachment to self and possessions.
"Tuo tuo" corresponds to the Heaven of Perfect Emanation (Paranirmitavaśavartin) because giving combined with meditative absorption naturally leads to freely enjoyed rewards.
"Na fo" corresponds to the Iron Wheel-Turning King because, empowered by the Buddha's spiritual force, one can govern the world.
"Mo fo" corresponds to the Heaven of Four Great Kings because, empowered by the Buddha's spiritual force, one can protect the four continents.
"A fo" and so forth correspond to transcendental merits because the power of giving supports the development of transcendental practices.
(阿阿)世間福(那那。鬼脩羅 那謨。人脩羅 謨謨。天脩羅 阿阿。西洲阿彌。東洲 彌彌。北洲 阿陀。南洲 彌陀。鐵輪 陀陀。大梵天 那佛。聲聞心謨佛。支佛心 阿佛。事度心 彌佛。體空觀 陀佛。次第觀 佛佛。圓頓觀)
(Ah Ah) Worldly blessings (Na Na. Ghost Asura Na Mo. Human Asura Mo Mo. Heavenly Asura Ah Ah. Western Continent Ah Mi. Eastern Continent Mi Mi. Northern Continent Ah Tuo. Southern Continent Mi Tuo. Iron Wheel Tuo Tuo. Great Brahma Heaven Na Buddha. Hearer's Mind Mo Buddha. Pratyekabuddha's Mind Ah Buddha. Perfection Practice Mind Mi Buddha. Body Emptiness Contemplation Tuo Buddha. Gradual Contemplation Buddha Buddha. Perfect Sudden Contemplation)
譜曰。統論施戒及禪。皆是世間福業。而戒定因果品類實多。故今且以多行布施為世間福也。既修福業。便障三惡道門。故那那等。僅墮阿脩羅類。阿阿西洲者。人中最劣故。阿彌東洲者。較西稍勝故。彌彌北洲者。福勝三洲故。阿陀南洲者。堪親近佛故。彌陀鐵輪者。統御南洲故。陀陀大梵天者。禪定之福。世間勝故。那佛聲聞心者。福資於慧。願出生死。由分別心。取偏空故。謨佛辟支心者。由染著空闕大悲故。阿佛事度心者。依生滅門。能發四弘誓願故。彌佛體空觀者。四弘誓願。依無生門發故。陀佛次第觀者。能發無量四弘誓故。佛佛圓頓觀者。能發無作四弘誓故。
The commentary says: Generally speaking, giving, precepts, and meditation are all worldly acts of merit. However, the causes and effects of precepts and meditation are numerous and varied. Therefore, this passage focuses on abundant giving as worldly merit. Once one cultivates such merit, it blocks the paths to the three lower realms. Thus, the "Na Na" level only falls into the Asura class. "A A" refers to the western continent, the most inferior among humans. "A Mi" refers to the eastern continent, slightly better than the western. "Mi Mi" refers to the northern continent, surpassing the other three continents in merit. "A Tuo" refers to the southern continent, where one can draw near to the Buddha. "Mi Tuo" refers to the iron-wheel king, ruling over the southern continent. "Tuo Tuo" refers to the great Brahma heaven, where the merit of meditative absorption is supreme in the worldly realm. "Na" refers to the mind of a Buddha's voice-hearer disciple, where merit supports wisdom and one aspires to escape birth and death, yet due to discriminating thought, one grasps only at emptiness. "Mo" refers to the mind of a Buddha's pratyekabuddha disciple, who clings to emptiness and lacks great compassion. "A" refers to the mind of a Buddha's bodhisattva who practices the six perfections, relying on the gate of arising and ceasing, able to arouse the four great vows. "Mi" refers to the contemplation of emptiness as taught by the Buddha, where the four great vows arise based on the gate of non-arising. "Tuo" refers to the gradual contemplation taught by the Buddha, able to arouse the immeasurable four great vows. "Fo" refers to the perfect and sudden contemplation taught by the Buddha, able to arouse the four great vows without deliberate effort.
(那彌)戒取(那那。無間獄 那謨。中品畜 謨謨。上品畜 阿阿。畜脩羅阿彌。有財鬼 彌彌 阿陀。皆鬼脩羅 彌陀。十仙 陀陀。無想天 那佛。大梵天謨佛。空處天 阿佛。五停心 彌佛。乾慧地 陀佛。初信心 佛佛。圓五品)
Nami—attachment to rites and rituals. Nami Nami. The Avici Hell—Namo. Medium animal realm—Mo Mo. High animal realm—A A. Animal asura—Ami. Wealthy ghosts—Mi Mi. Ata. All ghosts and asuras—Mita. Ten immortals—Tata. No-thought heaven—Na Buddha. Great Brahma heaven—Mo Buddha. Emptiness realm heaven—A Buddha. Five contemplations—Mi Buddha. Dry wisdom stage—Ta Buddha. Initial faith—Buddha Buddha. Perfect five grades.
譜曰。言戒取者。謂於隨順諸見之戒禁。及所依蘊執為此因最勝。能得清淨之果。無利勤苦所依為業。謂牛狗等戒。及投灰。拔髮。五熱炙身。斷絕飲食。乃至雖受佛戒。志求生天作輪王等。皆屬戒取所攝。(彌故名戒。那故名取。)那那仍造上惡。故墮無間。 那謨仍造中品。故墮中畜。 謨謨仍造下惡。以邪見牽。故為上畜。 阿阿多有施福。故為畜脩。 阿彌兼有施戒。成有財鬼。 彌彌阿陀稍勝。故為鬼脩。彌陀戒定所資。得取十仙。 陀陀深取四禪。故成無想。 那佛承佛慈光。為初禪主。而我見仍熾。謨佛藉佛法力。得脫色籠。而空愛猶存。 阿佛改邪歸正。創入五停。 彌佛初解即空。僅登乾慧。陀佛仰信真如。階別初信。 佛佛頓悟圓理。五品觀成。 此中對待絕待二論。例前見取可知。
The treatise states: What is meant by "attachment to rites and rituals"? It refers to clinging to precepts and practices that are aligned with erroneous views, as well as the aggregates that support them, believing these to be the ultimate cause—the most supreme means—capable of yielding pure results. This attachment manifests as futile suffering and ascetic toil. Examples include imitating the behaviors of cattle and dogs, smearing oneself with ashes, pulling out hair, enduring the torment of five fires around the body, fasting to the point of starvation, and even, while accepting Buddhist precepts, aspiring to be reborn as celestial kings or universal monarchs. All such practices fall under the category of attachment to rites and rituals.(Hence the term "attachment" (取) is used for these observances (戒).)
Those who recite "Na" while still committing severe evil deeds fall into the Avici hell. Those who recite "No" while still committing moderate evil are reborn among intermediate animals. Those who recite "Mo" while still committing lesser evil, driven by wrong views, become superior animals. Those who recite "A" with some merit from giving are reborn as cultivated animals. Those who recite "Ami" with both generosity and precepts become wealthy ghosts. Those who recite "Mimi" with slightly better qualities become cultivated ghosts. Those who recite "Amita" with even greater accomplishment, supported by precepts and concentration, attain the status of ten types of immortals. Those who recite "Mituo" by deeply entering the four dhyanas achieve the state of no-thought. Those who recite "Nafo," aided by the Buddha's compassionate light, become lords of the first dhyana heaven, yet their self-view still blazes fiercely. Those who recite "Mofo," relying on the power of the Dharma, escape the cage of form, but attachment to emptiness lingers. Those who recite "Afo," turning from wrong to right, newly enter the five contemplations. Those who recite "Mifo," initially realizing emptiness, only reach dry wisdom. Those who recite "Tuofo," faithfully trusting in True Suchness, ascend to the first stage of faith. Those who recite "Fofo," suddenly awakening to the perfect principle, complete the five grades of contemplation. In this context, the two theories of relative and absolute contrast can be understood by analogy with the previously discussed attachment to views.
(謨彌)下品十善(那那 那謨 謨謨。皆畜脩羅 阿阿 阿彌。皆鬼脩羅彌彌 阿陀。皆人脩羅 彌陀 陀陀。皆天脩羅 那佛。意見參禪 謨佛。利名習教阿佛。出世福業 彌佛。出世戒學 陀佛。出世定學 佛佛。出世慧學)
(Momi) The lower grade of the Ten Good Deeds (Nana, Namo, Momo. All Asura beings, Aa, Ami. All ghosts and Asuras, Mimi, Atuo. All humans and Asuras, Mituo, Tuotuo. All devas and Asuras, Nafo. Intentions and contemplation in Chan meditation, Mofu. Pursuit of fame and scholarly study of teachings, Afo. Transcendent karmic merit, Mifu. Transcendent moral discipline, Tuofo. Transcendent meditative absorption, Fofo. Transcendent wisdom)
譜曰。十善者。一不殺生。二不偷盜。三不邪淫。四不妄言。五不兩舌。六不惡口。七不綺語。八不慳貪。九不瞋恚。十不邪見。以止惡故。即名為善。復有十種行善。一救護生命。二給施資財。三遵修梵行。四說誠實言。五和合彼此。六善言安慰。七作利益語。八常懷捨心。九恆生慈愍。十正信因果也。言下品者。亦約境約心約事辨之。且約境者。普於下中上境能護三業。名上品善。唯於中上二境。能護三業。名中品善。僅於上境能護三業。名下品善。次約心者。悠悠緩緩。或夾雜煩惱。名下品善。次約事者。偶爾為善。不廣大。不久積。名下品善。今彌雖善戒。雜以謨之屬愛煩惱。故是阿脩羅道因也。那那等三。煩惱重故。皆為畜脩。阿阿等二稍勝。故為鬼脩。彌彌阿陀又勝。故為人脩。彌陀等二更勝。故為天脩。凡行善人。知有佛字。必發出世間心。但那佛。則見習尚強。故為意見參禪。謨佛則愛習仍重。故為利名習教。阿佛以下。自應如次修行施戒禪慧也。
(阿彌)中品十善(那那。鬼脩羅 那謨。人脩羅 謨謨。天脩羅 阿阿。西洲阿彌。東洲 彌彌。北洲 阿陀。南洲 彌陀。鐵輪王 陀陀。金輪王 那佛。聲聞心謨佛。支佛心 阿佛。事度心 彌佛。體空觀 陀佛。次第觀 佛佛。圓頓觀)
譜曰。約境論中品。如前可知。約心者。善念湻熟。但未猛利。約事者。或數為小善。或偶為勝善。有施有戒。故是人道因也。那那等三。夾雜煩惱。故墮三種脩羅。阿阿等四。隨應生於四洲。彌陀又勝。故王南洲。陀陀最勝。故統四洲。純善之人。知有佛法。必入法門。但那佛則分別習強。故志取偏真。謨佛則恩愛為苦。故樂獨善寂。阿佛以下。自應如次發於四種大菩提心。
(彌彌)上品十善(那那。十仙 那謨。魔天 謨謨。北洲 阿阿。四王天阿彌。忉利天 彌彌。夜摩天 阿陀。兜率天 彌陀。化樂天 陀陀。他化自在天那佛。煖位 謨佛。性地 阿佛。六不退心 彌佛。圓五品 陀佛。內院 佛佛。上品上生)
譜曰。約境論上品亦如前說。約心者湻至猛利。約事者廣大久遠。然而猶屬散善故但為欲天因也。那那則見網牢固故成十仙那謨則煩惑紛陳故為魔侶。謨謨雖有愛染不起見執故生北洲。北洲雖不及天死必生天無退墮故。阿阿等六如次生六欲天可知。大善之人既知佛理必有所證。但那佛未伏法執僅階煖位謨佛未離法愛僅登性地。阿佛初捨劣心堪成別信。彌佛持佛妙戒能遵五品。陀佛定慧均平可超內院。佛佛則具諸戒行圓發三心。(至誠心。深心迴向發願心)徑得上品上生矣。
(那陀)邪定(那那。中品畜 那謨。少財鬼 謨謨。上品畜那陀 謨陀。皆無想天 阿陀。空處 彌陀。識處 陀陀。無所有 那佛。非非想謨佛。五停心 阿佛。六妙門 彌佛。十六特勝 陀佛。通明觀 佛佛。出世慧學)
譜曰。以邪見心修習諸定故名邪定。如西土九十五種外道乃至一切狐畜鬼神亦能斂念習坐皆邪定之類也。那那等三惑業既重縱有定力還墮鬼畜類中。修邪定人不肯勤修施戒散善故阿阿等三種不行。那陀謨陀乃於定中妄起見愛計為出要故必生無想天。阿陀則捨色入空。彌陀則棄空緣識。陀陀則離識緣無所有。那佛見惑未除雖甚利根還生有頂。(即非非想處天)謨佛愛習尚重雖聞佛法須習停心。阿佛等三即世間定堪通出世間定。佛佛純慧照了邪相便可通達正相矣。
(謨陀)味禪(那那。少財鬼 那謨。上品畜 謨謨。畜脩羅 那陀。十仙謨陀。魔天 阿陀。梵眾天 彌陀。少光天 陀陀。少淨天 那佛。大梵天 謨佛。福生天阿佛。六妙門 彌佛。十六特勝 陀佛。通明觀 佛佛。出世慧學)
譜曰。大毗婆沙論具明四禪之中各有三種差別。若與出世智慧相應名無漏初禪等。若與五支四支等功德相應名為淨初禪等。若與各各自地煩惱相應名為味初禪等。今陀表禪定謨表煩惱此二相應故名味禪也。那那等三見思紛擾退失禪味故墮鬼畜脩羅。那陀雖不失禪見取既甚必成十仙。謨陀亦不失禪愛染方強必為魔種。其餘散善習禪不行。阿陀初捨欲界故生梵眾。彌陀定善稍深故生少光。陀陀禪力倍增故生少淨。那佛則身見雖重堪作請轉法輪之主故為大梵。謨佛則愛味雖存。能入世間不動之地。故為福生。阿佛等四。例前可知。
(阿陀)根本四禪(阿阿。梵輔天 阿彌。無量光天 彌彌 阿陀。皆無量淨天那陀 謨陀。皆無想天 彌陀。福生天 陀陀。福愛天 那佛。總相念 謨佛。煖位阿佛。無煩天 彌佛。八人地 陀佛。發心住 佛佛。圓十信)
譜曰。四禪。四無量心。四無色定。其名十二門禪。亦名世間淨禪。今先明四禪也。此四禪法。各有方便中間。今但論色界正定。不取方便中間。故名根本四禪。一初禪者。行人先須趺坐調息。從麤住。細住。階欲界定。次後身心。泯然虛豁。失於欲界之身。坐中不見頭手。牀敷猶若虛空。是為未到地定。此定能生初禪。即是初禪方便。亦名未來禪。得此相已。初勿驚恐。亦勿歡喜。(驚喜皆能招魔。)勿向人說。(說則永失。不可復得。譬如種樹。不可露根。)若於未到地中。入定漸深。身心虛寂。不見內外。或經一日乃至七日。或一月乃至一年。定心不壞守護增長。忽覺身心凝然。運運而動。當動之時。還覺漸漸有身。如雲如影動發。或從上發。或從下發。或從腰發。漸漸徧身。(上發多退。下發多進。)動觸發時。功德無量。略說十種善法眷屬。與動俱起。一定。二空。三明淨。四喜悅。五樂。六善心生。七知見明了。八無累解脫。九境界現前。十心調柔輭。如是十種勝妙功德。莊嚴動法。此則略說初動觸相。如是或經一日。或經十日。或一月四月。乃至一年。此事既過。復有餘觸次第而發。(然亦無定前後。)故名初禪。言餘觸者。即前動觸為一。二癢。三涼。四暖。五輕。六重。七澀。八滑。復有八觸。一掉。二猗。三冷。四熱。五浮。六沈。七堅。八輭。此八與前八雖同。而細分別不無小異。此十六觸隨一發時。悉有十種善法功德眷屬。行者因未到地。發如是等諸觸功德善法。故名初禪初發。並是色界清淨四大。依欲界身中而發。從此捨離欲界五欲五蓋。(五欲者。一色。二聲。三香。四味。五觸。五蓋者。一貪欲。二瞋恚。三睡眠。四掉悔。五疑。)得初禪五支功德。(一覺。二觀。三喜。四樂。五一心。)若在人中坐禪。得此根本初禪。不失不退。則命終已。隨初禪力深淺。必生梵眾等三天中。是為初禪天因也。次二禪者若於初禪定中。厭離覺觀。入中間禪。從未到地。專心不止。於後其心。豁然明淨。皎潔定心。與喜俱發。具足四支功德。(一內淨。二喜。三樂。四一心。)名為根本二禪。若人坐禪得此。隨其淺深。命終必生少光等三天中。是為二禪天因也。次三禪者。若於第二禪定。厭離喜相。入中間禪。從未到地。澄靜其心。泯然入定。不依內外。與樂俱發。具足五支功德。(一捨。二念。三智。四樂。五一心。)名為根本三禪。若人坐禪得此。隨其淺深。命終必生少淨等三天中。是為三禪天因也。次四禪者。若於第三禪定。厭離樂法。深見過患。入中間禪。心無散動。得未到地。於後其心豁然開發。定心安隱。出入息斷。具足四支功德。(一不苦不樂。二捨。三念清淨。四一心。)名為根本四禪。若人坐禪得此。隨其淺深。命終必生福生等三天中。是為四禪天因也。 善修根本四禪。能伏見愛。故那那等不行。 阿阿資以施福。故生梵輔。 阿彌施戒資禪。故生無量光天。 彌彌倍資禪力。故生無量淨天。 那陀謨陀。皆具定力而墮愛見。故生無想。 阿陀與彌彌功等。亦生無量淨天。 彌陀禪善又勝故感福生。 陀陀根本中最。故生福愛。(廣果。須於第四定兼修四無量心故。)那佛知求出世。見惑未除。須修總相念觀。 謨佛雖已伏見。未全伏思。僅成煖位善根。 阿佛見生滅理。按位入無煩天。 彌佛觀法無生。無間具足八忍。 陀佛發中道解。見惑先除。故成初發心住。 佛佛觀於禪境即不思議。故階圓信十心。 問。既云四禪各有淺深。得生各各三天。何故此中行法。前除梵眾少光少淨。後除大梵光音徧淨廣果。答。雖四禪中各有三品九品淺深不同。今一往且以前擬味禪。後讓四無量心。便足略顯因果差別。若此中又細分之。則似太繁瑣矣。
(彌陀)四無量心(阿阿。大梵天 阿彌。光音天 彌彌 阿陀。皆徧淨天彌陀 陀陀。皆廣果天 那佛。初果 謨佛。三果 阿佛。初僧祇 彌佛。離欲地陀佛。十灌頂住 佛佛。上品上生)
譜曰。四無量心。亦名四等。謂慈悲喜捨也。有凡夫人。雖得四禪。以樂高勝。求作梵王。更修四無量心。一慈無量心。愛念眾生。常求樂事以饒益之。二悲無量心。愍念眾生受五道中種種身苦。三喜無量心。欲令眾生從樂得歡喜。四捨無量心。捨三種心。但念眾生。不憎不愛。由善修此四無量定成就。命終得為四禪天王。 修四無量亦伏見愛。故那那等不行。 阿阿功德尚淺。為初禪主。 阿彌功德稍勝。為二禪主。 彌彌阿陀又勝。為三禪主。 彌陀等二最勝。為四禪主。 那佛資禪福力。便可見真。 謨佛資禪福力。便能離欲。 阿佛悟生滅四諦。便作菩提資糧。 彌佛了諸法無生。便成離欲梵行。 陀佛於次第門。超三界正習成灌頂住。佛佛悟圓頓理。同慈心具戒。上品上生。
(陀陀)四無色定(阿阿 阿彌。皆空無邊處 彌彌 阿陀。皆識無邊處彌陀。無所有 陀陀。非非想 那佛。忍位 謨佛。世第一 阿佛。三果 彌佛。離欲地陀佛。六正心住 佛佛。圓信)
譜曰。四無色定者。一空處定。行人得第四禪已。深思色法過罪。作意滅除一切色法。一心緣空。念空不捨。即色定謝而空定未發。亦有中間禪。爾時勤加精進。一心念空不捨。則其心泯然任運自住空緣。亦名未到地相。於後豁然與空相應。其心明淨。不苦不樂。益更增長。於深定中。唯見虛空。無諸色相。雖緣無邊虛空。心無分散。既無色縛。心識澄靜。無礙自在。如籠破鳥出。飛騰自在。是名證虛空定。證此定已。不失不退。命終必生空無邊處。但有受想行識四陰。無色陰也。二識處定。行人得空定已。訶責空處多諸過失。便捨空處。一心繫緣現在心識。念念不離。未來過去。亦復如是。常念於識。欲得與識相應。加功專注。不計旬月。一心緣識而無異念。空定即謝。識定未生。名中間定。即便泯然任運自住識緣。名未到地。此後豁然與識相應。心定不動。而於定中不見餘事。唯見心識念念不住。定心分明。識慮廣闊。無量無邊。識法持心。無分散意。此定安隱。清淨寂靜。證此不失。命終必生識無邊處。亦有四陰也。三無所有處定。亦名不用處定。行人得識定已。訶責識處過患。即捨識處。繫心無所有處。於中心不憂悔。專精不懈。一心內淨。空無所有。不見諸法。寂然安隱。心無動搖。此為證無所有定相。入此定時。怡然寂絕。諸想不起。尚不見心相。何況餘法。無所分別。是名無所有處定。證此不失。命終必生無所有處。亦有四陰也。四非想非非想處定。行人得無所有定已。深訶無所有處過罪。即捨無所有定。觀於非有非無。常念不捨。一心專精。加功不已。其心任運住在緣中。於後忽然真實定發。不見有無相貌。泯然寂絕。心無動搖。恬然清淨。如涅槃相。是定微妙。三界中極。如步屈蟲。行至樹表。更無可進。證此不失。命終必生非非想處。仍有微細四陰也。 修此四定。亦伏煩惱。故那那等皆暫不行。 阿阿等二。功行尚淺。故擬空定。 彌彌阿陀。功行稍增。故擬識定。 彌陀更增功行。故擬無所有定。 陀陀功行已極。故擬非非想定。 那佛依定可觀四諦。故擬忍位。 謨佛無間便可發真擬世第一。 阿佛依生滅門發真無漏先已離下界染故成三果。 彌佛依無生門悟即空理亦先離下界染故成離欲。 陀佛於次第門已離欲染。故成六住。 佛佛於圓頓門長別三界。故成圓信。問。四空定力超過四無量心。入正法中何反不及。答。慈悲喜捨堪作菩提資糧故勝。四空頑定不能入俗利生故劣也。
(那佛)意見參禪(那那。破尸羅 那謨。毀正見 謨謨。棄多聞 那陀。無想天謨陀。增上慢 彌陀。乾慧地 陀陀。性地 那佛。乾慧地 謨佛。性地 阿佛。八人地彌佛。見地 陀佛。圓五品 佛佛上品中生)
譜曰。參禪本是出世慧學。專修般若。意在頓悟本心。不涉權漸。與圓頓觀無二無別。但因末世徒慕其名不究其實雜以意見故用那佛表之。由其本是慧學所以得則直超。由其雜以意見所以失則永墜也。那那邪見取空必破根本尸羅。那謨見思紛雜必毀出世正見。謨謨耽愛寂寞必至棄捨多聞。那陀取著癡禪必成無想外道。謨陀染著定功故為增上慢人。阿阿等施戒散善禪士皆所不務故俱不行。阿陀僅是生滅定門未有深益故亦不行。彌陀初入無生定門故擬乾慧。陀陀定水能資理解故擬性地。那佛以慧治見亦擬乾慧。謨佛以慧治思亦擬性地。阿佛創捨見思擬八人地。彌佛正悟即空堪擬見地。陀佛定慧均平能知如來祕密之藏成圓五品。佛佛深解第一義諦故准觀經必得上品中生也。問。何不悟入藏別二教。答。參禪是頓悟法。本接利根。若界外利根則必入圓。若界內利根則必入通。所以不入藏與別也。問。禪是教外別傳。如何悟入教中位次。答。不執指以為月故名教外別傳耳。若所悟入不與教合便是魔外矣。
(謨佛)利名習教(那那。破尸羅 那謨。破軌則 謨謨。增上慢 阿阿。鐵輪王阿彌。銅輪王 彌彌。金輪王 阿陀。四王天 彌陀。忉利天 陀陀。兜率天 那佛。聲聞心謨佛。支佛心 阿佛。事度心 彌佛。體空觀 陀佛。次第觀 佛佛。圓頓觀)
譜曰。習學佛教亦是出世慧學。所謂續佛慧命。代佛揚化。但因末世學人。每為利名所牽故用謨佛表之。由其代佛揚化故堪悟三乘四教。由其利名所牽故多滯罪福兩塗也。那那妄說法空則尸羅必破。那謨見思紛雜故軌則多違。謨謨耽著名言必懷增上我慢。阿阿等三資以施戒僅感人王。阿陀等三稍事攝心僅階天道。那佛以分別而志偏真。謨佛由樂寂而思獨善。阿佛等四乃能如次發於四種大菩提心
(阿佛)出世福業(阿阿。五戒 阿彌。八戒 彌彌。十戒 阿陀。持比丘律彌陀。持二部 陀陀。廣持 那佛。護法八部 謨佛。請法 阿佛。初果 彌佛。見地陀佛。七住 佛佛。圓信)
譜曰。統論施戒忍進禪五波羅密。並名出世福德莊嚴。今戒定等後文方明。且以布施作福。求出生死。名出世福業也。由於三寶門中廣行施福。能使惑業不起。故那那等皆暫不行。由於布施而階戒品。故阿阿等。如次能持在家出家律儀。那佛護法。由未斷惡。故為八部雜形。謨佛請法。由未斷慢。故為梵王世主。阿佛等四。並以福德資無漏慧。如次證入四教真似位中。
(彌佛)出世戒學(那那。在家五戒 那謨。八關齋戒 謨謨。沙彌十戒 阿阿。持比丘律阿彌。持二部律 彌彌 阿陀。皆廣持毗尼 彌陀。住毗尼而不動 陀陀。善能滅諍那佛 謨佛。皆業清淨戒 阿佛。餘清淨戒 彌佛。覺清淨戒陀佛。念清淨戒 佛佛。無上道戒)
譜曰。在家二眾。出家五眾。小乘七眾。大乘七眾。並名出世戒學。於在家中。有終身五戒。名為近事男女。有一日一夜八關戒齋。名為淨行優婆塞優婆夷。若論鬼神。畜生。及惡律儀輩。不能受持終身五戒。僅能於六齋日。受持一日夜齋。種出世因。則八戒不如五戒。應列在先。彼既不能專修出要。僅可攝入出世福中。未可名為出世戒學。故今以終身五戒為戒學之始。加以年三月六。受持八支。則功行稍進。增上居二。若能出家恆持十戒。則又勝之。所以居三。若能如法持比丘律。入大僧數。則更勝前。所以居四。若能兼諳比丘尼律。堪任教誡比丘尼眾。名為持二部律。則尤勝前。所以居五。若能廣持律藏。悉知制戒原由。深達開遮持犯。則倍勝前。所以居六。若得無漏妙戒。永斷破戒之罪。名為住毗尼而不動。則登聖位。所以居七。若能不愛不恚。不怖不癡。威德辯才。統理大眾。名為善能滅諍。則是修緣念處學無學人。所以居八。已上共攝小乘七眾。謂五戒。攝在家二眾。(一優婆塞。二優婆夷。若夫一日一夜八戒。但是二眾所受。不名攝眾。)十戒。攝出家三小眾。(一式义摩那。二沙彌。三沙彌尼。式义位雖居沙彌上。而是女流。故不列之。)持比丘律等五種律師。攝比丘比丘尼二眾。(五種律師。即持比丘律為第一。乃至善能滅諍為第五也。然五種律師。唯比丘能為之耳。)是為聲聞戒學也。(未發大菩提心。僅為出生死故。奉持佛戒。斷有漏法。名為聲聞戒學。彼不須學梵網地持等戒。而大乘比丘。必須兼學此律。)於戒學中。又遇佛字。必得大乘五支淨戒。那佛謨佛。猶有緣累。僅能護持根本性重。名為業清淨戒。(此攝大乘五眾。謂菩薩優婆塞。菩薩優婆夷。菩薩沙彌。菩薩沙彌尼。菩薩式义摩那。以此五眾。雖發大菩提心未得無量律儀戒故。)阿佛已捨雜務。名為餘清淨戒。(此攝大乘二種僧寶。謂菩薩比丘。菩薩比丘尼。並得無量律儀戒故。)彌佛戒力增上。能入深禪。名為覺清淨戒。(定其戒也。)陀佛因定發慧。永斷煩惱。名為念清淨戒。(道其戒也。)佛佛頓具戒波羅密。名為無上道戒。(大乘三戒大其戒也。)問。出世福業。已不行那那等三。出世戒學向反行之。答。福業不行那那等者。例如四禪。四等。四空。皆是暫伏。故不行耳。今既發心學出世戒。良由煩惱習強。未能頓捨家緣。故那那僅持五戒。那謨僅加八戒。謨謨雖已出家。猶未能行大比丘事。僅為小眾也。
(陀佛)出世定學(那那。六妙門 那謨。十六特勝 謨謨。通明觀 阿阿。九想觀阿彌。八念觀 彌彌。十想觀 阿陀。八背捨 彌陀。八勝處 陀陀。十一切 那佛。十想觀謨佛。十一切 阿佛。九次第 彌佛。師子奮迅 陀佛。超越 佛佛。王三昧)
譜曰。統論禪定。凡有四種。一者世間禪。謂四禪。四等。四空。如前所明。二者亦世間亦出世間禪。謂六妙門。十六特勝。通明觀。利根依此發真斷惑。鈍根或亦隨禪受生。故以那那等三當之。謂其亦世間故。三者出世間禪。謂觀鍊熏修四種禪法。言觀禪者。復有二種。一壞法觀。謂九想。八念。十想。三種。故以阿阿等三當之。二不壞法觀。謂八背捨。八勝處。十一切處。三種。故以阿陀等三當之。那佛還應修壞法觀。故同彌彌。謨佛還修不壞法觀。故同陀陀。言鍊禪者。即是九次第定。故以阿佛當之。言熏禪者。即是師子奮迅三昧。故以彌佛當之。言修禪者。即是超越三昧。故以陀佛當之。此上皆名出世禪也。四者非世間非出世間禪。乃是中道三昧。名為三昧中王。故以佛佛當之。
(佛佛)出世慧學(那那 那謨。皆發聲聞心 謨謨。支佛心 阿阿。事度心阿彌。體空觀 彌彌 阿陀。皆次第三觀 彌陀 陀陀。皆圓頓妙觀 那佛。願升內院謨佛。求淨土 阿佛。圓信 彌佛。上品上生 陀佛。圓住 佛佛。圓地)
譜曰。三乘諦緣度觀。一乘不共般若。皆名出世慧學。那那等二。見思重故。怖苦自度。故皆發聲聞心。謨謨見輕。樂獨善故。乏大悲心。故發辟支佛心。阿阿純善捨執。堪行四弘六度。阿彌根又稍利。堪入大乘初門。彌彌阿陀又勝。故能信果頭真如。彌陀等二最利。故能知三無差別。那佛則欲摧諸見。故願親補處慈尊。謨佛則欲渡愛河。故求生極樂世界。阿佛則先除麤垢。證圓十心。彌佛則具戒發心。登上上品。陀佛則定慧圓明。遂得佛知見開。佛佛則純是佛慧。所以頓超十地也。
第一發始因地門竟
選佛譜卷第一(終)