分別觀行品
Contemplating Distinctions
何故此品來？良以前品廣明道理，而未辨釋順法修行終成德義，故此品來廣釋行儀順歸本性。就此品中大分二段：一以長行辨釋行因得成威德，二以偈頌結前義。就長行中復分為四：初從唱下至具諸功德者，觀察諸法從眾因緣假名似有，推究體性畢竟不得。次此觀行法下至不應貪著者，今此所說觀行法者，唯大菩薩堪能修行。次譬如有人下釋通疑情，後若諸佛子下舉益勸修。
Why does this chapter appear? Because the previous chapter extensively explained the principles but did not clarify how following the Dharma and practicing leads to the fulfillment of virtue. Thus, this chapter comes to elaborate on the practices that align with one's true nature. This chapter is divided into two major sections: first, a prose section explaining how practice leads to the attainment of majestic virtue; second, verses that summarize the preceding content. The prose section is further divided into four parts: first, from the opening to "endowed with all virtues," it observes that all phenomena arise from various causes and conditions, appearing to exist only through designation, yet their true nature cannot be ultimately found. Second, from "this practice of contemplation" to "should not be attached," it states that the practice of contemplation described here can only be undertaken by great bodhisattvas. Third, from "for example, someone" it resolves doubts. Fourth, from "if sons of the Buddha" it presents benefits and encourages practice.
初文分二：從此唱下，至都無實物者，廣引喻相，明法假有；後若諸定者下，依法修行，離過得益。初文復二：先以喻況，廣明假身無有自性；後智者下，合所引喻。假法有二：一者、內，即以舍喻及指成拳喻兩喻示之；二者、外法，即以軍、徒、車、乘等喻而顯示之。如是諸文，並現可知。智者觀之下，合所引喻。合上二喻：一、從悉如夢下，至同於朽屋者，合前內身喻；二、不生不滅下，合外法喻。初文復二：一、如夢者，喻身本無，妄計為有，猶如夢事。凡夫身宅者，此即結合，身為窟宅，我為中居，以是故言凡夫身宅。二、高山喻，喻五蘊身，但有虗相，不可保信，准即可知。自下第二、合外法喻。先法，後喻。外法但心，心外無法，妄心迷亂，於無計有。以無體故，不生不滅；以無我故，非自；離我所故，非他。法文訖。下舉喻合，亦有兩節：初乾城等五喻，喻法無而似有；後如盲相假喻，喻法但有虗相，無有實性。如是諸文，相現可知。自下第二依法修行，離過得益。就中三節：初若諸定者下，至不受諸有者，離行成；次常樂修行下，至不生染著者，外緣不能虧；後身雖在此下，至具諸功德者，外化雖同凡，而內勝德滿。初中有二：先作是思惟等者，勸誡離過；後離覺念等下，釋所得益。次常樂修行等者，行已成故，所有外緣不能破壞，准即可知。後身雖在此下，外化雖同凡，內德自滿。不能見頂者，世有德者所不能勝。是人不久下，內德充滿。摩尼寶藏宮殿者，色界天宮也。釋初段訖。
自下第二今此所說觀行法者，唯大菩薩堪能所修，非下人分。就中四節：初此觀行法下至廣大之心者，舉勝勸修。次大心之人下至密嚴佛土者，明所得益。次此土廣博下至所不能得者，釋雖過生、有過不生。後諸仁者此土清淨下至不應貪著者，勸修對治。初文中言是大心者，汎釋有三：一對小乘名為大心，謂十信上皆名大心。二者證位名為大心，謂初地上三並觀位，八地已上方名大心。所行境者，十信已上信心所行，初地已上證智所行，八地已上無功用智所行境界，此即舉勝。仁應速發廣大之心者，勸令發行。次大心之人下釋大心人所得利益。益有二種：一歸過益；二者乃至下生淨土益。光明宮殿者是過離處，謂色界中純大菩薩所居之處，修菩薩行斷煩惱故，是故說言離貪瞋癡。乃至下明生淨土益，准即可知。此土廣博下釋密嚴土離諸過患，有過之人不得往生。過有三種：一三界中生老死過，二者分別所生倒相，三者妄識計著之過。如是諸過悉皆遠離，是故說言妄計之人所不能得。諸仁者！此土清淨下勸修對治。就中有二：初即法說，如有女人下引喻顯示。法說復二：初勸修對治，後何以故下釋成過所以。良以所離具有十使，今就本強但說四使。何以下釋通所以。問：何故貪等要須離之？即釋通言貪等煩惱取諸境故。若取境者有何等過？下即傳示有二過失，故結示言即二覺生：一者生貪等，二者逐求境界所縛。以貪增故逐求不息，如是二過於定最妨，故今勸捨。下引喻示，先喻後結。喻有二節：初從端正下至欲心迷亂者，喻前生貪；後若行若坐下喻前境界縛心不息。如是二文現相可知，是故下文結合可知。
Now I will explain the practice of contemplation. This teaching is exclusively for great bodhisattvas—it is not meant for those of lesser capacity. I will divide this into four parts: First, from "this practice of contemplation" up to "the vast mind" encourages us by highlighting its excellence. Second, from "those with great minds" up to "the Secret Adornment Buddha Land" clarifies the benefits attained. Third, from "this land is vast and expansive" up to "cannot attain it" explains that even though one may transcend ordinary existence, certain faults prevent rebirth there. Fourth, from "Good people, this land is pure" up to "should not be attached" encourages us to cultivate remedial practices.
Regarding the first part: "those with great minds" is explained in three ways: First, relative to the Lesser Vehicle, it is called a great mind—from the Ten Faiths upward, all are called great minds. Second, those who have realized the stages are called great minds—from the First Ground, where all three contemplations are practiced jointly, and especially from the Eighth Ground onward, one is truly called a great mind. As for the realms they practice in: from the Ten Faiths upward, it is the realm of faith-based practice; from the First Ground upward, it is the realm of realized wisdom; from the Eighth Ground upward, it is the realm of effortless wisdom. This is what is meant by highlighting excellence. "You should quickly arouse the vast mind" is an exhortation to cultivate and practice.
Next, "those with great minds" explains the benefits attained by such persons. There are two kinds of benefits: First, the benefit of transcending ordinary existence; second, the benefit of being reborn in the Pure Land, as mentioned later. "Palaces of radiant light" refers to the place beyond ordinary existence—specifically, the realm in the Form Realm where only great bodhisattvas dwell, having severed afflictions through their bodhisattva practice. Therefore, it is said they are "free from greed, anger, and delusion." The passage continuing with "and so forth" clarifies the benefit of rebirth in the Pure Land, which can be understood accordingly.
"This land is vast and expansive" explains that the Secret Adornment Land is free from all faults, and those with faults cannot be reborn there. There are three kinds of faults: First, the faults of birth, aging, and death within the Triple Realm; second, the distorted perceptions produced by discriminating thought; third, the fault of grasping through deluded consciousness. All such faults are completely absent, which is why it is said that "those who indulge in deluded imaginings cannot attain it."
"Good people, this land is pure" encourages the cultivation of remedial practices. This section has two parts: first, the direct teaching; second, the analogy, beginning with "Suppose there is a woman." The direct teaching itself has two parts: first, encouraging the cultivation of remedial practices; second, from "Why?" onward, explaining the reason for these faults. Fundamentally, what must be abandoned includes the Ten Fetters, but here, focusing on the most fundamental ones, only the Four Fetters are discussed. The "Why?" section explains this.
Someone might ask: "Why must greed and so forth be abandoned?" The answer explains that "greed and the other afflictions grasp at sensory objects." If they grasp at objects, what fault results? The text then points to two faults, concluding with "two kinds of consciousness arise": first, greed and the others arise; second, one becomes bound by the relentless pursuit of sensory objects. Because greed intensifies, the pursuit never ceases. These two faults most seriously hinder meditative concentration, so one is urged to abandon them.
The analogy that follows has two parts: first, the example itself; then, the conclusion. The analogy has two stages: first, from "graceful and upright" up to "the mind becomes confused with desire" illustrates the arising of greed; second, from "whether walking or sitting" up to "the mind is not at rest" illustrates the unrelenting bondage of the mind to sensory objects. The meaning of these two passages is clear from their presentation, and the conclusion that follows ties them together accordingly.
自下第三釋通疑情。文外有疑：若一切法本不生者，因何得有有無等見？故引喻通。就中有三：初引喻相，次世間妄見下至不平等覺者合所引喻，後應以智慧下結勸修習。初喻文中先喻有見，後兔角喻喻其無見。良以凡夫不知諸法眾緣假合，似有而非有，妄計實有，因此有見仍起無見。無見因有起，無見不成無；有見對無生，有亦不成有。故知有無見，但是妄分別。喻文相現，准即可知。世間妄見下合所引喻。先合有見，後求其體下合無見喻，示現可知。應以智慧下結勸修習。先勸觀察，後皆如妄見下結現可知也。
自下第四、舉益勸修。文分兩節：初、世間益；後、住於彼已下，明出世益。作如是觀者，結上道理。隨其意樂以下，生所說。或生人中下，別就三界受生死報修行勝因。人中但取轉輪王者，就勝為論，欲界六天并下三禪所勝因得成究竟故並取。第四禪中除廣果天，不決定故。不定云何？廣果天中有三種人：一者、邪見人，生無想天；二者、樂慧人，生五那含天；三者、果樂定人，生無色天。有是不定故取之。十梵處者，第四禪上總有十處，今除廣果但取餘九，准文可知。自下出世益。住於彼者，結上三界修行之處。從此而生清淨佛土者，生淨土益。常遊妙定者，無功用行常現前也。至真解脫者，成佛果也。上來釋長行訖。
自下第二以偈結頌。就中十二行半分為三節：初六行示正理，頌前長行中在空閑等下文也；次有二行半破外人執；後三行三句舉益勸修，頌前長行中應以智慧等下諸文也。就文中分為三節：初一行半釋無常法乃成因果，次有一行釋因果同體不離於心，後若復下隨緣轉變不守自性。初文上半引喻顯示，下一行合。此釋無常剎那不停乃成因果。又四緣中次第緣法，要先法滅後法得生。次中上半引喻況示，下半合結。以埿作瓶，瓶埿同體，心作諸法，法不離心，以心為體。下即合結。言奢摩者，此翻名為觀行之心，亦名體性。所觀之法不離於心，如瓶埿作瓶不離埿，色法自性不離心義亦復如是。若復兼用下釋色差別，雖不離心而隨緣變不似埿色。就中復三：初同類法隨緣改轉不守自相，如埿火燒生雜色相；次箭竹生葱下有一行，無自類法從緣忽生；後世間之中下結示道理。前兩節文相現可知。第三文中果似因者，種穀得穀以埿作瓶，如是等果並似其因。不似因者，如世間中牛糞生蓮根、炭生黑麻、箭竹生葱，皆不似因。下有二句結示正理。此即簡却外人所計常因能生無常果法，是故結言皆因變壞而有果生。
自下第二有二行半破外人執，一行三句正破，後有三句釋通正理。初中復二：初一行破微塵因能生色等，後三句者破計我為因。初中上半破外所執，下之二句誡捨邪執。良以佛法因果二法俱是無常，乃成因果。然外人計微塵因常，所生色等是無常故，因果相違，故今破之。下有三句破計我作。無能作我者，此即總表。言內我者，自身蘊內有我在中，計身內我故，故名內我。言勝我者，徧法界我量同虗空，故云勝我。無我意者，我與意俱方作諸法，非我獨作。如是等我為妄想計，就理永無，是故說言亦無我意。下有三句釋通正理。但從因緣和合假生，無因果性，准文可見。
自下第三、舉益勸修。就中，初行離四魔，次有二行勸捨三毒，後一行勸修對治。如是等文，並准可知。