[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.352 # 仁王護國般若波羅蜜多經疏 3.352 仁王護國般若波羅蜜多經疏 3.352 - **Language:** Classical Chinese ### [3.352](https://indike.org/pramana/in.bauddha.taisho.1709.3.352) 解曰：依四靜慮四無色者，靜慮、無色，如前已解。二界定地，地別有八。此差別者，前七各三，淨味無漏，凡聖別故；有頂唯二，無無漏故。無分別智者，謂即加行、根本、後得，俱無分別也。次第隨順者，後得智也。云何知然？謂加行智引根本故，根本智品證真理故。准於後得種種修行，得於八地皆修習故。言隨順者，修習義也，從下至上隨順趣入。如《俱舍論》第二十八，修超等至。彼論頌云「二類定順逆均間次，及超至間超為成。」於前八地本善等至分，為二類：一者有漏、二者無漏。往上名順，還下名逆。同類名均，異類名間。相隣名次，越一為超。至間超為成者，謂觀行者修超定時，於有漏八地順逆均次現前數習；無漏七地順逆均次；漏無漏順逆間次，於有漏地順逆均超，於無漏地順逆均超現前數習，名加行滿。無漏等至順逆間超，名超定成。此則隨順《大般若經》菩薩摩訶薩師子頻申三摩地、集散三摩地，至下當悉。如《十地論》云「此地菩薩以何義故入禪無色無量神通？為五種眾生故。一為禪樂憍慢眾生入諸禪故，二為無色解脫憍慢眾生入無色定故，三為苦惱眾生令安善處永與樂故、應解彼苦令不受故、入諸禪定起慈悲無量故，四為已得解脫眾生入喜捨無量故，五為邪歸依眾生入勝神通令正信故。」此地獲得不退禪故，名三昧地，前地非無，此地勝故。然此五中，前之四門屬此段也，第五神通屬次下故。從此第三明得五通。於中分二：且初第一總標定等。 > Explanation: Regarding "relying on the four dhyānas and the four formless attainments," dhyānas and formlessness have already been explained above. In the meditative stages of the two realms, there are eight distinct stages. As for their distinctions: the prior seven each have three \[types\]—pure, tasting, and uncontaminated—because the ordinary and noble differ; the summit of existence has only two, because it lacks uncontaminated \[attainments\]. As for "nirvikalpa-jñāna," this refers to the preparatory, fundamental, and subsequently acquired \[cognitions\], all of which are without conceptual distinction. As for "successively complying \[with them\]," this is the subsequently acquired cognition. How is this known to be so? Because the preparatory cognition leads to the fundamental, and the fundamental cognitive class realizes ultimate reality; in accord with the subsequently acquired cognition, various practices are cultivated, so that within the eight stages all are cultivated and practiced. The word "complying" means cultivating and practicing: proceeding and entering in compliance from the lower to the higher. As stated in the Abhidharmakośa-bhāṣya, Fascicle 28, regarding cultivating leaping attainments, its verse says: "Two classes of samāpatti—direct and reverse, uniform, alternating, successive, / and leaping to alternating leaps—constitute fulfillment." The fundamentally wholesome samāpattis of the eight stages are divided into two classes: first, contaminated; second, uncontaminated. Moving upward is called "direct"; returning downward is called "reverse." Being of the same class is called "uniform"; being of different classes is called "alternating." Being adjacent is called "successive"; skipping one is called "leaping." As for "to alternating leaps constitutes fulfillment," it means that when a practitioner of contemplation cultivates leaping concentrations, in the eight contaminated stages they repeatedly practice bringing to presence direct, reverse, uniform, and successive \[transitions\]; in the seven uncontaminated stages, direct, reverse, uniform, and successive; in the contaminated and uncontaminated, direct, reverse, alternating, and successive; in the contaminated stages, direct, reverse, uniform, and leaping; and in the uncontaminated stages, direct, reverse, uniform, and leaping, repeatedly practicing bringing them to presence—this is called the completion of the preparations. When uncontaminated samāpattis have direct, reverse, alternating leaps, it is called the fulfillment of leaping concentration. This then complies with the Mahāprajñāpāramitā Sūtra's siṃhavikrīḍita-samādhi and saṃkṣepa-vistāra-samādhi of the bodhisattva mahāsattvas, which will be fully explained below. As stated in the Daśabhūmika-śāstra: "For what reason does the bodhisattva on this bhūmi enter the dhyānas, the formless \[attainments\], the immeasurables, and the superknowledges? For the sake of five kinds of sentient beings: 1. for sentient beings arrogant over dhyāna bliss, they enter the dhyānas; 2. for sentient beings arrogant over formless liberation, they enter the formless attainments; 3. for suffering and distressed sentient beings, to establish them in a good place and eternally grant them happiness, to untie their suffering so that they do not experience it, they enter the dhyānas and concentrations and give rise to the immeasurables of benevolence and compassion; 4. for sentient beings who have already attained liberation, they enter the immeasurables of joy and equanimity; 5. for sentient beings with wrong refuges, they enter superior superknowledges to cause them to have correct faith." Because this bhūmi attains non-regressing dhyāna, it is called the bhūmi of samādhi; though not absent in previous bhūmis, it is superior on this bhūmi. However, among these five, the first four gates belong to this passage, while the fifth, superknowledges, belongs to what follows. From here, the third \[part\] clarifies attaining the five superknowledges. In this there are two: first, an overall indication of concentration and so forth. > — English (machine translation) (machine translation) - [Previous: 3.351](https://indike.org/pramana/in.bauddha.taisho.1709.3.351) - [Next: 3.353](https://indike.org/pramana/in.bauddha.taisho.1709.3.353) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.352) — English, machine translation ## Linked texts (2) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.78.19) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.28.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.352](https://indike.org/pramana/in.bauddha.taisho.1709.3.352) · Pramāṇa