04-道谛之一：从间接培育退回直接对抗

又「The first four chapters show how to abandon the four erroneous conceptions (viparyāsa) of things as permanent (nitya), pleasant (sukha), pure (śuci), and self (ātman)」，月称释（D ff. 31b—32a，P ff. 33b—34a）谓此四品先说世俗法之相，颠倒既除，然后乃可渐说胜义。此正是本行所需：前八品所治在福德资粮而不在论证，其体例与后八品之智资粮判然有别，与正文「对治是对机而设的局部处方，安放在……培育全程之内」「它们的工具是观察与培育，不是论证」相合。又此分半亦解释了汉译何以只存后八品（护法只注后半，玄奘从之，见上篇第二章及第一卷 10/04:280 所记）。已改：脚注补 Lang 书全名与出版项、書頁换算、第 16 页两处原文与月称释之出处，并补《清净道论》节次。

正文所述莲花戒之回应，逐项对上第三部梵本（书内页码待补）：①奢摩他与毗钵舍那之界说，：「tatra śamathaś cittaikāgratā | vipaśyanā bhūtapratyavekṣeti saṃkṣepād āryaratnameghādau bhagavatā śamathavipaśyanayor lakṣaṇam uktam」——正文「如实观察（bhūta-pratyavekṣā）」之名即出此。②驳「弃观察」，：「tathā hy anena bhūtapratyavekṣāṃ pratikṣipatā dharmapravicayākhyaṃ pradhānam eva bodhyaṅgaṃ pratikṣiptaṃ syāt | vinā ca bhūtapratyavekṣayā yoginaḥ kathaṃ anādikālābhyastarūpādibhāvābhiniveśasya cittaṃ nirvikalpatāṃ praviśet?」——弃如实观察，即是弃七觉支中为首的择法觉支；无此观察，无始来串习的实有执何由入无分别。同面另立一节驳「但以无念无作意即可入无分别」（Tucci 标作 “Inconsistency of the objection that one can reach nirvikalpa by means of mere asmṛti and amanasikāra”）——正文「单纯的无念……压住了念头却拔不掉烦恼的根」即此。③正文「如同闷绝与酣睡」一喻，出第三部论修中所应避之过一节：心为惛沉睡眠（styāna-middha）所蔽则「līna」，其时「jātyāndhavad andhakārapraviṣṭapuruṣavad vinimīlitākṣavat」（如生盲、如入暗室者、如闭目者）不能明见真实，「tadā tasya līnaṃ cittaṃ veditavyaṃ vipaśyanārahitaṃ ca」——是则「无观」之心，正与酣睡同科。④「配合先行成就的奢摩他」：「śamathavipaśyanābhyāṃ samastavastuparyantatādhigamo bhavati… ato buddhatvādhigamārthinā śamatha[vipaśyanā]…」。摩诃衍一方的敦煌文书由 Demiéville 本承担，该书通篇即《顿悟大乘正理决》的译注与考释，「Touen-houang」凡一百三十七面可见，「Mo-ho-yen」亦屡出。