法華玄義釋籤 8.32

8.32

次明定聖行中三：標、列、釋。釋中三：釋、判、開。釋中自三：初釋世禪，又自為二：初列，次釋。釋中初根本味中，先總釋，次別釋。初文二：先釋總名，次釋通體。初又三：初釋名，次「大品」下引證，三「若能」下功能。「若能深觀根本」等者，此已明開權之始見禪實相乃名深觀，此本菩薩聖行得作此說；無觀慧者尚無念處，況生妙定？次「隱沒」下釋通體，通論禪體無念處觀故，地地須忻厭故，所證不分明故。次正釋中二：先標三品，次「初修」下釋。初文言「禪也等也」者，「禪」謂四禪。「等」謂四等，即四無量。「空」即四空。此中明禪乃是菩薩定聖行法，故須明修。不同《止觀》但辨發得略明相者示發不迷。今文修相亦具在修證中，始從根本乃至無漏。又今定聖行亦不須辨理定之相，謂非漏非無漏等義在慧聖行故，故今出世亦且辨觀練熏修。初數息，依《婆沙》，其相具如《止觀》第七記。言「轉緣」者，依細心中轉麁入細，麁細住前之方便也。六行者厭下苦麁障、攀上勝妙出，忻三厭三各隨用一，展轉皆以自地為下，厭自地故名為「厭下」。「八聖種」者，具如《止觀》第六記。「二法動亂」者，覺觀二法也。「一知過不受，二訶責」者，知覺觀是妨亂之法，故云「知過」，既知過已應求勝定，如何以此二法為妙？是為「訶責」。即以四句撿之，名為「破析」。若修根本亦不須識三假四句，但滅壞覺觀亦名破析。「內外皎然」者，「內」謂定法，「外」謂欲身。「一識處」者，既離覺觀，得入二禪與內淨相應，即以內淨為一識處。「不依內外」者，「內」謂內淨，「外」謂覺觀。「若能知樂患」者，知第三禪樂過患也。「見不動大安」者，得第四禪也。「憂喜先已除」者，喜在第二，得第三時已離憂喜，故云先除。「苦樂今亦斷」者，樂在第三，今得第四則離第三。

Next, in explaining the noble practice of concentration, there are three parts: labeling, listing, and explaining. In explaining, there are three: explaining, evaluating, and opening. The explanation itself has three parts: first, explaining worldly dhyāna, which itself has two parts: first listing, and next explaining. In the explanation, within the initial fundamental tainted [dhyānas], it first explains generally and next explains specifically. The first text has two parts: first explaining the general name, and next explaining the common essence. The first also has three: first explaining the name; next, from "The Large Perfection of Wisdom Sūtra" below, citing proofs; third, from "If one is able to" below, the function. As for "If one is able to deeply contemplate the fundamental," and so forth: this already clarifies that the beginning of opening the provisional is seeing the true character of dhyāna, which is called "deep contemplation"; having the original noble practice of a bodhisattva enables one to make this statement. Those without contemplative wisdom do not even possess the stations of mindfulness, let alone generate subtle concentration. Next, from "Obscured" below, explaining the common essence: discussing the essence of dhyāna generally, it lacks the contemplation of the stations of mindfulness, needs admiration and revulsion at each stage, and that which is realized is not distinct. Next, in the direct explanation, there are two parts: first, indicating the three grades; next, from "First cultivating" below, explaining them. In the first text, where it says "Dhyānas, equals, and so forth": "dhyānas" refers to the four dhyānas; "equals" refers to the four equalities, that is, the four immeasurables; "emptiness" refers to the four immaterial absorptions. Here, explaining dhyāna is indeed the method of the bodhisattva's noble practice of concentration; hence one must explain cultivation. It is unlike Zhiguan, which merely distinguishes what is generated and attained, briefly explaining the characteristics to show generation without confusion. In the present text, the characteristics of cultivation are also fully found in cultivation and realization, starting from the fundamental down to the undefiled. Furthermore, the present noble practice of concentration also does not need to distinguish the characteristics of concentration on principle—that is, the meanings of neither defiled nor undefiled and so forth belong to the noble practice of wisdom; hence the present supramundane [section] also temporarily distinguishes contemplation, training, fumigation, and cultivation. Initial counting of the breath relies upon the Vibhāṣā; its characteristics are fully as in the seventh record of Zhiguan. As for "shifting the object of focus": based on the subtle mind, one shifts from the coarse and enters the subtle; this is the preliminary expedient before the coarse and subtle abide. The six practices are revulsion toward the suffering, coarseness, and obstruction of the lower, and aspiring toward the superiority, subtlety, and escape of the higher; one uses one each of aspiring toward the three and feeling revulsion toward the three; sequentially, each takes its own stage as the lower, and feeling revulsion toward one's own stage is therefore called "feeling revulsion toward the lower." As for the "eight noble lineages," they are fully as in the sixth record of Zhiguan. "The two factors agitate and disturb" refers to the two factors of initial thought and sustained thought (vitarka and vicāra). "First, knowing the fault and not accepting it; second, reprimanding it": knowing that initial and sustained thought are dharmas of hindrance and agitation is therefore called "knowing the fault"; having known the fault, one should seek superior concentration—how could one take these two factors as subtle? This is "reprimanding." That is, investigating them with the four propositions is called "deconstruction." If one cultivates the fundamental, one also does not need to understand the three nominalities and the four propositions; merely extinguishing and breaking down initial and sustained thought is also called deconstruction. As for "internal and external being gleaming and clear": "internal" refers to the dharma of concentration, and "external" refers to the physical body of the desire realm. "The single station of consciousness": having left behind initial and sustained thought, one attains entry into the second dhyāna and resonates with internal purity; that is, one takes internal purity as the single station of consciousness. "Not relying on internal or external": "internal" refers to internal purity, and "external" refers to initial and sustained thought. "If one can know the faults of joy": knowing the faults of the joy of the third dhyāna. "Seeing immovable great peace": attaining the fourth dhyāna. "Grief and joy have already been eliminated before": joy is in the second [dhyāna]; when attaining the third, one has already separated from grief and joy, hence it says "eliminated before." "Pain and pleasure are now also cut off": pleasure is in the third [dhyāna]; now attaining the fourth, one separates from the third.