淨心誡觀法五字釋名篇第一
**Purifying the Mind: A Guide to Contemplation**
**Section One: Explaining the Five-Character Title**
初釋名篇夫法者有萬差必繫名定名彰五字理貫羣篇若不預明恐迷通義故立此解以冠其初言字與名者俱舍云名詮自性句詮差別文即是字為二所依第一者爾雅云第次也僧傳云第者為居一者為始此既居先故稱第一字者先儒云語助。
淨心者。
於汝現行煩惱諸部過患教修對治令汝即時隨分解脫垢染漸滅心轉明淨發生定慧起於大乘清淨信心趣向菩提種性住處以今微因後感當果是故教汝察病對治興隆功業修入信境成決定根力。
I will now teach you how to counter the faults and afflictions that currently burden your mind. Through this practice, you will immediately begin to break free from defilements, and with each step, your mind will grow clearer and purer. As clarity develops, you will naturally gain concentration and wisdom, and a pure faith in the Great Vehicle will arise within you. This faith will guide you toward the innate potential for enlightenment. What you plant as a small cause now will later bear fruit. Therefore, I teach you to examine your own ailments and apply the proper remedies. By doing so, you will cultivate wholesome qualities, enter the path of faith, and build steadfast conviction.
現行煩惱者以眾生於麤細惑障全未斷故自無始來常共現行也諸部下以內外過患非一故言諸而各有種屬故言部如含過患則非瞋等今亦隨患教修對治是故亦隨分而得解脫菩提此翻為道謂趣向大道無漏種性中作畢竟所依住處微因者通指淨心也當果者總包四十二位是故下彰下所示觀行功業即觀行欲修此法先須有信以信為道源功德母故根力下五根五力此略提道品之階級耳以五根中有信根五力中有信力故若望下四十二地此信境應収十信由具信故方入後位。
The continuous afflictions: Sentient beings, having never eliminated either coarse or subtle obstacles, have been subject to these afflictions since beginningless time. The "various groups" (of afflictions) refers to the many different internal and external faults. As these afflictions each have their own category, they are called "groups." If they were merely faults in general, they would not be distinct things like anger and so on. Now, we adapt the teaching to remedy or counteract specific faults, and in this way, practitioners can gradually attain liberation.
Bodhi is translated as "the Path"—it means to follow the great path. Within the seed-nature of the undefiled (the pure potential for enlightenment), it serves as the ultimate foundation and abode. The subtle cause refers generally to the pure mind. The impending fruit encompasses all forty-two stages (of the Bodhisattva path).
Therefore, the following section reveals the practice and function of contemplation (vipassanā) and meditative conduct. To cultivate this practice, one must first have faith, for faith is the source of the path and the mother of all virtues. This is why the text briefly mentions the stages of the path through the "five roots and five powers." Among the five roots is the root of faith, and among the five powers is the power of faith. From the perspective of the subsequent forty-two stages, this object of faith could be included in the ten stages of faith. It is because one has faith that one can enter the later stages.
其三賢十聖無垢妙覺四十二地空宗真理唯可知聞影像麤相。
三賢華嚴明十住十行十迴向為賢十地為聖無垢妙覺者若合下四十二位則無垢屬等覺以此位斷十一品無明鄰真際極故若望斷盡無明則名妙覺方無垢矣四十二者即住行向地等妙二覺共成四十二若加十信即成五十二位諦觀法師束為七科謂信住行向地等妙又合七為二初凡二聖就凡又二信為外凡住行向為內凡亦名為賢約聖亦二十地等覺為因妙覺為果今既說賢位已上故揀去十信成四十二位又前云起於大乘清淨信心則又可包十信矣此収僧佛二寶也空宗真理屬法寶又是四十二位所證理故唯可下以凡夫未能親證但可知聞麤相又影像者喻未見其真。
下地凡夫力所未及亦未能行。
下地者對聖賢上地故言下也馬鳴造遺教論亦召凡夫為下地也。
今唯使汝淨除業鏡客塵𪾼等見汝身中少分佛性。
業鏡鏡喻心也業収惑業又智論說天帝以大寶鏡照四州人善惡亦名業鏡又下文云大業之樹光明如鏡眾生造業於彼悉現客塵者古師云分別煩惱麤動如客微細難辨如塵此俱喻煩惱障也故楞嚴云以不住者名為客義以搖動者名為塵義𪾼爾雅云幽𪾼昧冥也又陰風也詩𪾼𪾼其陰注云如常陰𪾼𪾼然今取陰暗之象也少分者言未得全見也涅槃云十住菩薩見少分故如來全見十住菩薩所見佛性如後夜見色如來所見如晝見色又佛性品云譬如醉人欲涉遠道朦朧見道十住菩薩見少分故如來全見十住菩薩位階十地尚不了了知見佛性何況聲聞緣覺之人能見耶又況下位者乎。
汝可飲服般若甘露洗蕩蓋纏漸顯淨心心若清淨令眾生界淨眾生既淨則佛土淨。
般若秦言智慧照了一切諸法皆不可得而能通達一切無礙名為智慧今存梵名者謂祕密與多含此無順古生善故不翻弉師立五義般若可翻而存梵者為生善故大論云般若尊重智慧輕薄不可以輕代重也此智最勝故喻甘露甘露者一名天酒張華注神異記云天酒甘露也蓋纏五蓋十纏也心若下淨名云若菩薩欲得淨土當淨其心隨其心淨則佛土淨又或假佛力見淨者小遠涅槃疏云其土常淨物本見穢由前心不善故佛轉之今始見淨名為變土理實變心以此證知皆由心淨故佛土淨。
始除煩惱令戒清淨戒既完具定復清淨以戒定淨令智慧淨智既淨已顯自身源。
顯自身源者身或可作心由上對治惑滅智淨則知此身具如來性起信問曰法界一相佛體無二何故不唯念真如復假求學諸善之行答曰譬如大摩尼寶體性明淨而有鑛穢之垢若人雖念寶性不以方便種種磨治終無得淨如是眾生真如之法體性空淨而有無量煩惱垢染若人雖念真如不以方便種種熏修亦無能得淨是故勸今始除煩惱修戒定慧乃可顯自心源。
有此義故名為淨心。
已下諸篇治過雖別同名淨心。
誡者令汝識知對治初門先除麤染根本惡業知病知藥守心慎口勵己修道離過患故名誡。
麤染根本者即誡財色等下文云一切苦因果財色為本等又從五停篇下皆是隨病設藥亦誡之義也勵己下明身業勵勉也。
觀者察義觀察此誡與佛法相應不相應及障道過患名字句偈審諦思量如實解心得誡本意。
觀察下謂觀此誡文更推求佛意若相應者可用不相應者則止猶十誦墨印義也此勸觀能治之法及障道過患者此勸觀所治之病也以觀病用藥方曰相應句偈者即下隨篇長行之後復出重頌是也宜以名字収長行句偈収重頌若通而論之句偈即名字也如實解心依此如實解了淨心名得誡觀本意。
又能隨順止觀二門此二法者定始慧初生長一切禪支道品故名觀。
止觀者止屬定觀屬慧止靜觀明也又在因謂之止觀在果謂之定慧今望生下禪支道品則俱為因矣一切禪支者即根本曰禪勝妙支林功德也初禪有五支二禪四支三禪五支四禪四支是也道品即三十七道品由此是入道淺深品類故云道品又支林道品悉從定慧而生定慧又從戒而起雖舉定慧義攝於戒。
法者即此誡文首軸次第慇懃曉示欲使禁斷煩惱止諸惡業加行勝進住不退心故名為法。
煩惱屬心惡業總身口則三業通誡名法加行下謂加功用行勝進無退者由此誡觀之法也若約位収小則煖頂忍世第一屬加行位前二有退後二無退又屬內凡大則住行向為內凡也解名既冠諸篇約位無遺大小。
下諸篇中皆有此淨心誡觀法五義當須知之。