法華玄義釋籤 8.40

8.40

次明出世禪，先結前，次釋。釋中三：初標名數，次列，三釋。釋中自四，今又為三：初正釋四相，次明此四觀練熏修於八背等一切諸禪，三「大經」下結地功能。初文自為四別，初明觀禪，又二：初自列四門以結名，九想等四通名為觀，四皆觀於不淨境故。次「行人」下正釋。先釋九想，於中四：先明觀意，次「必須」下勸修，三「隨所」下能所對辨，四「此九」下明功能。初如文。次文者從一至九，故云「增想」。三能所中又二：初略明能所，次「破六」下廣明能所。初文二：初文能治，次「能除」下所治，亦是略明功能。次廣明中亦二：初明所治，次「能修」下明能治。初文三：初標數，次「有人」下釋名相，三「此六」下過患。言「六欲」者，如《止觀》第六記。次能治中二：初通標，次「死想」下別對。四功能中二：初明治惑功能，次「雖是」下明入大功能。初文中九十八使，如《止觀》第五記。次文二：法、譬。法中云「初門」者，九想居背捨勝處等初故云「初門」。「能成大事」者，菩薩聖人求大涅槃。次八背捨中二：初釋名，次正明修。如《禪門》、《止觀》。次勝處，一切處並如禪門，非此可具。次練禪者為三：初立名，次「上來」下立意，三「阿毘曇」下辨異。初如文。次文云「上來雖得八禪」者，根本味禪為一，根本淨禪中有三，謂妙門、特勝、通明。觀禪有四，謂九想、背捨、勝處、一切處。此四并前故成八禪，此八有間故更修九次第定令八無間。上來八中唯至背捨，方始具於九地，自餘七門攝在背捨，故練背捨則諸地無間，故云「令九次第無間」。次熏禪中三：初立名，次「前是」下辨異立相，三「除麁」下功能，有二法二譬。初一法譬除垢功能，次一法譬自在功能，除諸間塵得自在故。次明修禪者又二：初立名，次辨相。次「九次第定善入熏練背捨」等者，即以《法華》下方菩薩善入出等釋此中意。於中三：法、譬、合。此中意者，以諸禪中唯八背捨諸地具足。何者？根本味禪但至非想，九想但見欲界依正，勝處但在第三背捨，一切處但在第三四五背捨，唯背捨禪過非想處至滅受想，故知若練背捨則兼餘禪，始從初禪終至滅受想定，次第而入故云「善入」。「奮迅善出」者，定法轉深出入自在，復從初禪不假方便即入二禪，如是乃至滅受想定；復從滅定從上向下逆次而出還至初禪，其實出入從勝為名，故云「善出」。「超越善住」者，以心常住上下諸地，故能超越逆順，今從勝說故云「善住」，是故經中「地涌菩薩善入出住百千三昧」即此禪也。入一一禪名一三昧，故云「百千」。此觀等四名及相狀並在《大品》、《大論》。「譬如畫師如世間果」等者，由練熏修使背捨深細，猶如淡彩；由觀練等大小諸乘一切萬行從禪而生，故如四大。三「大經」下結地名，以顯功能。於中四：初引經結名，次「地能」下明地功能，三「一一禪中」下結歸，四「是故」下結得名。初二如文。第三文二：初總標，次「何者」下釋。釋中二：先明觀禪具法，次例練等亦然。初觀禪中二：先明具三種念處，次「又不淨」下明具四念處。初文者，且指觀禪以之為定，及作法戒名之為戒，以得念處復得觀禪并作法戒，故名為「共」。若究竟論，共必得滅定及無漏道，方乃受名。今此為以義立禪中諸法，故對觀禪等以立共名。緣中云「境」等者，諸戒各有所對持犯等境，分別智解故名為「智」，戒定之教名為「文字」。次明此中具四念處，於中二：初略立念處，次「復次」下明念處具法。此之念處非關報陰，故一一文皆著禪心之言，於中二：初明橫具觀練熏修，次「問諸禪」下明竪具道品。初文又二：初正明具四，次「二乘」下斥小立名結成地相。言「五禪」者，世根本禪及觀等四。故知菩薩以大悲願熏根本禪，亦成四榮，況復熏等耶？三「問」下料簡。問如文。答中又三：初引二論明有無，次引證，三結難。初又二：初正引論文，次舉況。初言「無漏緣通」者，通九地也。既通九地，豈隔無色？「當知」下引小況大。小乘尚云無色有色，故知始自根本諸位乃至觀練等四無不具四念處。次引《大經》證無色有色。第三結如文。次明念處豎具道品，中二：初問，次答。答中二：先明念處具，次以煖等例。初文二：先略立，次引論示相。又二：先示，次「初善」下以下位況上，次例煖等可知。次例練等三，中二：初略例，次「然菩薩」下明例諸禪具諸法意，中二：先誓願，次明行相。初誓願中二：先明誓境，菩薩為此境故，故以誓願而熏諸禪，使具諸法。次「愍傷」下正明起誓，於中三：先悲，次慈，三「有四」下結。次「又諸禪」下具六度行，又二：初正明行，次「一切」下結歸。四結得名，如文。

Next, explaining world-transcending dhyāna: first, [the text] summarizes the preceding, and next explains it. In the explanation there are three [parts]: first, stating the names and numbers; second, listing them; third, explaining them. The explanation itself has four [sections], which here are further divided into three: first, directly explaining the four aspects; second, clarifying that these four—contemplation, refinement, perfusion, and cultivation—[apply to] all dhyānas such as the eight liberations; third, under "the Great Sūtra," concluding with the functional efficacy of the [stages as] "grounds" (bhūmi). The first section itself has four divisions. First, clarifying the contemplation dhyānas, which again has two [parts]: first, listing the four approaches themselves to conclude the names—the four, beginning with the nine conceptions, are collectively called "contemplation" because all four contemplate impure objects. Next, under "practitioner," directly explaining [them]. First, explaining the nine conceptions, wherein there are four [parts]: first, clarifying the intention of the contemplation; second, under "must," encouraging cultivation; third, under "according to what is," contrasting the agent and the object; fourth, under "these nine," clarifying their functional efficacy. The first is as in the text. The second section proceeds from one to nine, and hence is called "augmented contemplation." In the third, on agent and object, there are again two: first, briefly clarifying agent and object; next, under "destroying the six," elaborating on agent and object. The first section has two: first, the antidote; next, under "able to eliminate," what is antidoted, which also briefly clarifies functional efficacy. In the elaboration there are also two: first, clarifying what is antidoted; next, under "able to cultivate," clarifying the antidote. The first section has three: first, stating the number; second, under "some people," explaining names and characteristics; third, under "these six," the faults. What is called "six desires" is as recorded in the sixth fascicle of Zhiguan. Next, in the antidote, there are two: first, a general statement; next, under "conception of death," individual pairings. In the fourth, on functional efficacy, there are two: first, the efficacy in curing defilements; next, under "although it is," the efficacy in entering the Great. The ninety-eight latent afflictions in the first section are as recorded in the fifth fascicle of Zhiguan. The next section has two: doctrine and metaphor. In the doctrine, what is called "initial approach" means that the nine conceptions are at the head of the liberations, the bases of overcoming, and so forth, and hence are called the "initial approach." "Able to accomplish the great matter" refers to bodhisattvas and noble ones seeking great nirvāṇa. Next, regarding the eight liberations, there are two [parts]: first, explaining the name; next, directly explaining their cultivation, as in Chanmen and Zhiguan. Next, the bases of overcoming and the bases of totality are all as in Chanmen, and cannot be fully set forth here. Next, as for refinement dhyāna, there are three [parts]: first, establishing the name; second, under "above," establishing the purpose; third, under "the Abhidharma," discerning differences. The first is as in the text. In the next section, what is called "although the eight dhyānas have been attained above" refers to: the fundamental dhyāna of taste makes one; within the fundamental pure dhyānas there are three, namely the wondrous approaches, the superior, and the thorough clarity; the contemplation dhyānas have four, namely the nine conceptions, the liberations, the bases of overcoming, and the bases of totality. These four, together with the preceding, make eight dhyānas. Because these eight have intervals, one further cultivates the nine progressive absorptions to make the eight without interval. Among the eight above, only when reaching the liberations does one begin to be fully endowed with the nine stages; the other seven approaches are subsumed within the liberations. Therefore, refining the liberations makes all the stages without interval, and hence it says "rendering the nine successive [absorptions] without interval." Next, in perfusion dhyāna, there are three [parts]: first, establishing the name; second, under "the preceding was," discerning differences and establishing characteristics; third, under "eliminating the coarse," functional efficacy, which has two doctrines and two metaphors. The first doctrine and metaphor concern the efficacy in eliminating defilement; the second doctrine and metaphor concern the efficacy of mastery, because by removing all intervening impurities one attains mastery. Next, clarifying cultivation dhyāna also has two: first, establishing the name; second, discerning the characteristics. Next, under "the nine progressive absorptions skillfully entering, perfusing, and refining the liberations," [the text] interprets the meaning here by means of the bodhisattvas from below skillfully entering and emerging [from samādhi] in the Lotus Sūtra. Therein are three: doctrine, metaphor, and application. The meaning here is that among all dhyānas, only the eight liberations are fully complete in all stages. How so? The fundamental dhyāna of taste only reaches neither-conceptualization-nor-non-conceptualization; the nine conceptions only see the environments and sentient beings of the desire realm; the bases of overcoming are only in the third liberation; the bases of totality are only in the third, fourth, and fifth liberations; only liberation dhyāna goes beyond the stage of neither-conceptualization-nor-non-conceptualization to reach the cessation of feeling and conceptualization. Therefore, we know that if one refines the liberations, it encompasses the other dhyānas: starting from the first dhyāna and ending with the absorption of the cessation of feeling and conceptualization, entering progressively, hence it says "skillfully entering." "Surging and skillfully emerging" means that as the meditative state becomes ever deeper, entering and emerging become effortless; again from the first dhyāna, without relying on expedient means, one immediately enters the second dhyāna, and so on up to the absorption of the cessation of feeling and conceptualization; again from the cessation absorption, from above downwards in reverse succession, one emerges and returns to the first dhyāna. In reality, entering and emerging take their name from the superior, hence it says "skillfully emerging." "Surpassing and skillfully dwelling" means that because the mind constantly abides in all stages above and below, it is able to surpass in reverse and direct orders. Here, speaking from the superior, it is called "skillfully dwelling." Therefore, in the sūtra, "the bodhisattvas welling up from the earth skillfully entering, emerging from, and dwelling in hundreds of thousands of samādhis" refers precisely to this dhyāna. Entering each dhyāna is called a samādhi, hence "hundreds of thousands." The names and characteristics of these four—contemplation and so forth—are all in the Large Perfection of Wisdom Sūtra and the Da zhidu lun. What is called "like a painter, like worldly fruit," and so forth: by means of refinement, perfusion, and cultivation, the liberations are made profound and subtle, just like light coloring; because all the ten thousand practices of the Mahāyāna and Hīnayāna vehicles arise from dhyāna through contemplation, refinement, and so forth, they are like the four great elements. Third, under "the Great Sūtra," concluding with the name of "ground" (bhūmi) to reveal functional efficacy. Therein are four: first, citing the sūtra to conclude with the name; second, under "the ground is able to," clarifying the functional efficacy of the ground; third, under "in each and every dhyāna," concluding and subsuming; fourth, under "therefore," concluding how the name is obtained. The first two are as in the text. The third section has two: first, a general statement; next, under "how so," an explanation. The explanation has two: first, clarifying that contemplation dhyāna is endowed with dharmas; next, by analogy, that refinement and the others are also like this. In the first part on contemplation dhyāna, there are two: first, clarifying that it is endowed with the three types of applications of mindfulness; next, under "moreover, the impure," clarifying that it is endowed with the four applications of mindfulness. In the first section, it provisionally points to contemplation dhyāna as concentration, and ritual discipline as morality; because one attains the applications of mindfulness, and further attains contemplation dhyāna together with ritual discipline, it is named "shared." If discussed definitively, "shared" must entail attaining the cessation absorption and the uncontaminated path before receiving this designation. Now, in order to establish all dharmas within dhyāna by principle, it establishes the name "shared" in contrast to contemplation dhyāna and so on. In the conditions, what is called "objects" and so forth means that each precept has its corresponding object of keeping, breaking, and so on; discriminating wisdom and understanding is therefore named "wisdom"; the teachings of morality and concentration are named "written words." Next, clarifying that herein the four applications of mindfulness are complete, wherein there are two: first, briefly establishing the applications of mindfulness; next, under "furthermore," clarifying that the applications of mindfulness are endowed with dharmas. These applications of mindfulness do not pertain to the retributive aggregates; therefore, every passage includes the words "the meditative mind." Therein are two: first, clarifying horizontal completion of contemplation, refinement, perfusion, and cultivation; next, under "question: all dhyānas," clarifying vertical completion of the limbs of the path. The first section also has two: first, directly clarifying completion of the four; next, under "the two vehicles," rebuking the Hīnayāna, establishing names, and concluding the characteristics of the ground. What are called "five dhyānas" are the worldly fundamental dhyāna and the four—contemplation and so forth. Therefore, we know that when a bodhisattva perfuses the fundamental dhyāna with great compassionate vows, it also brings about the four flourishes, not to mention perfusion and the rest. Third, under "question," analysis. The question is as in the text. In the answer there are again three: first, citing two treatises to clarify presence and absence; second, citing proof; third, concluding the objection. The first has two: first, directly citing the treatise text; next, presenting an analogy. What is first said, that "uncontaminated conditions are comprehensive," means they pervade the nine stages. Since they pervade the nine stages, how could they exclude the formless [realm]? Under "one should know," citing the Hīnayāna to illustrate the Mahāyāna: the Hīnayāna still speaks of the formless possessing form; therefore we know that from the initial fundamental stages up to the four—contemplation, refinement, and so on—none fails to be complete with the four applications of mindfulness. Next, citing the Great Sūtra to prove that the formless possesses form. The third, conclusion, is as in the text. Next, clarifying that the applications of mindfulness vertically include the limbs of the path, wherein are two: first, a question; second, an answer. In the answer there are two: first, clarifying that the applications of mindfulness include [them]; next, taking "heat" and so forth as analogous. The first section has two: first, briefly establishing [it]; next, citing treatises to demonstrate the characteristics. This again has two: first, demonstrating; next, under "the initial good," using lower levels to illustrate the higher. Next, the analogy with "heat" and so on can be known. Next, drawing analogies with the three—refinement and so on—wherein are two: first, briefly drawing analogies; next, under "however, the bodhisattva," clarifying the purpose of drawing analogies to all dhyānas possessing all dharmas. Therein are two: first, vows; next, clarifying behavioral characteristics. In the first, on vows, there are two: first, clarifying the object of vows: because of this object, the bodhisattva perfuses all dhyānas with vows to cause them to possess all dharmas. Next, under "pitying and grieving," directly clarifying the arising of vows, wherein are three: first, compassion; next, loving-kindness; third, under "there are four," concluding. Next, under "moreover, all dhyānas," possessing the practice of the six perfections, which again has two: first, directly clarifying the practice; next, under "all," concluding and subsuming. Fourth, concluding how the name is obtained, as in the text.