華嚴經探玄記 12.14.1

12.14.1

就四禪中，略作七門：一明入意、二顯體性、三立支數、四明假實、五顯廢立、六釋名、七辨相。 初中通論何故菩薩入禪無色無量神通？ 論釋為五種眾生：一為禪樂憍慢眾生故入諸禪。 解云：有得世間四禪之樂，恃著起慢難化以道； 菩薩現入過彼所得，息彼慢心，授之以道，而自不味著，故還捨之。 二為無色解脫憍慢眾生故，入無色定。 解云：有得無色定謂為涅槃，示入化之。 三為苦惱眾生入慈悲無量。 四為得解脫眾生入喜捨無量。 五為邪歸依眾生故，入勝神通力，令正信故。 二體性者，有八門：一隨事門，依薩婆多宗，支雖十八，事但十一，謂初定五法，一尋、二伺、三喜、四輕安、五一心。 二定中增內信，足成為六法。 三定中更增捨、念、正知、樂，帖成十法。 四定中不苦不樂故為十一，以喜樂及不苦不樂此三別說故。 二類攝門，以喜等三不別說故。 三同是受數名，唯有九法，一尋、二伺、三定、四慧、五受、六念、七輕安、八行捨、九信。 頌曰「安捨念各二，受定各分四，尋伺與信慧，守位不分支。 」釋云：輕安分二，謂初禪、二禪各有樂也。 捨念亦分二，謂三禪、四禪各有行捨及念。 受分四，謂初禪、二禪喜，三禪樂，四禪不苦不樂。 定分四，謂四禪各有心一境性。 信是內淨，慧是正知。 三會假門，依大乘宗，體唯七法，初二定樂亦以是受數，故除輕安。 二禪內淨，依捨念正知上假立故，除信，是故唯七。 頌曰「捨念各分二，定四受有六，尋伺及與慧，守位不分支。 」捨念各分二，謂三禪四禪。 定四，謂四禪。 受六，謂初二各喜樂，三樂，四不苦不樂。 又不定四中，二謂尋、伺。 別境五中，三謂念、定、慧。 遍行五中，一謂受。 善十一中，一謂行捨。 四重攝門，唯以五法為性，以尋伺二法用慧為性故。 此上約初教。 五會相門，此上禪門及上禪支，當相即空皆無所有，是禪支體，如《智論》勘。 六事盡門，即此禪門內攝如來藏真如功德，如《勝鬘》等經勘。 此約終教。 七泯絕門，如理無定無不定，如《文殊巡行經》等勘。 此約頓教。 八融攝門，謂此定門即攝無邊自在法界相即入等，如下〈離世間品〉勘。 此約圓教。 第三廢立者，有八門：一約無為問：無為是清淨法，何不立禪支？ 答：禪是有為故。 二約色行問：色及不相應行是有為，何不立禪支？ 答：禪支是有行有緣相應法，彼非行非緣非相應，故不立支。 三約心王問：心王為心法所依，是相應法，何不立禪支？ 答：隨順禪義是禪支義。 心王但為依，無別攝心用，是故不立支。 四約心法問：等是心法，何故遍行五中唯受立支，餘不立耶？ 答：汎論禪支要具三義，一是對治支、二利益支、三彼二依止自性。 於中隨入一數有隨順義，是支義。 以受通四禪利益支故，是故立支。 作意警心、觸三和生、想境分齊、思能役心，各順起心，不順靜慮，故不立支。 問：別境五中，何故念定慧三立支，餘二不立？ 答：定是心一境性，通為四禪； 彼二依止自性。 念是三四對治支故，明記所治過患相故； 慧是三禪對治支，分別所治深見過故，各有隨順，故得立支。 欲及勝解，於境希望，印持所緣，各非順定，故不立支。 問：善十一中，何故唯行捨立支，餘法不立？ 答：捨是三禪四禪對治支，以能捨彼所治障故，是故立支。 信者深忍樂欲心淨為性、慚者崇重賢善、愧者輕拒暴惡、無貪者無著為性、無瞋者無恚為性、無癡者理事明解、精進者勉勵策發、不放逸者妨惡修善、不害者不損有情，皆於靜慮無隨順義，不入三位，故不立支。 輕安在定調暢身心，為喜捨所覆，亦不立支。 問：不定四中，何故尋伺立支，餘二非支？ 答：尋伺是初禪對治支。 惡作、追悔、睡眠、昧略皆不順定，故不立支。 問：大小煩惱何不立支？ 答：禪不濁染，故彼不立。

Regarding the four dhyānas, seven sections are briefly formulated: first, explaining the intention of entering [them]; second, revealing the essential nature; third, establishing the number of factors (aṅga); fourth, explaining provisional versus real; fifth, revealing exclusion and establishment; sixth, explaining the names; seventh, discerning the characteristics. In the first [section], discussing generally why the bodhisattva enters the dhyānas, formless [attainments], immeasurables, and spiritual superknowledges: the treatise explains that it is for the sake of five kinds of sentient beings. First, for the sake of sentient beings arrogant through the bliss of dhyāna, they enter the various dhyānas. The explanation states: There are those who attain the bliss of the worldly four dhyānas and, relying on and clinging to it, give rise to arrogance, so that it is difficult to transform them with the Path; the bodhisattva manifests entering [a state] surpassing what they have attained, pacifies their arrogant mind, and instructs them in the Path, yet does not relish or cling to it themselves, hence abandoning it again. Second, for the sake of sentient beings arrogant through formless liberation, they enter the formless absorptions. The explanation states: There are those who attain the formless absorptions and deem them to be nirvāṇa; [the bodhisattva] demonstrates entering them to transform them. Third, for the sake of suffering and afflicted sentient beings, they enter the immeasurables of loving-kindness and compassion. Fourth, for the sake of sentient beings who have attained liberation, they enter the immeasurables of sympathetic joy and equanimity. Fifth, for the sake of sentient beings who take false refuge, they enter superior powers of spiritual superknowledge to cause them to have right faith. Second, regarding the essential nature, there are eight approaches. 1. The approach according to individual real items: According to the Sarvāstivāda school, although there are eighteen factors, there are only eleven real items. Namely, in the first absorption there are five phenomena: first, initial application (vitarka); second, sustained application (vicāra); third, joy (prīti); fourth, pliancy (prasrabdhi); fifth, one-pointedness of mind (ekāgratā). In the second absorption, internal confidence (śraddhā) is added, augmenting it to become six phenomena. In the third absorption, equanimity (upekṣā), mindfulness (smṛti), correct comprehension (saṃprajanya), and bliss (sukha) are further added, bringing it to ten phenomena. In the fourth absorption, neither-pain-nor-pleasure [is added], making eleven, because joy, bliss, and neither-pain-nor-pleasure—these three—are stated separately. 2. The approach of subsumption by category: Because the three such as joy are not stated separately. 3. Since they share the name of feeling factors, there are only nine phenomena: first, initial application; second, sustained application; third, concentration; fourth, wisdom; fifth, feeling; sixth, mindfulness; seventh, pliancy; eighth, equanimity of formations; ninth, confidence. The verse says: 'Pliancy, equanimity, and mindfulness are each divided into two; feeling and concentration are each divided into four; initial application, sustained application, confidence, and wisdom hold their positions without dividing factors.' The explanation states: Pliancy is divided into two, meaning that the first dhyāna and second dhyāna each have bliss. Equanimity and mindfulness are also each divided into two, meaning that the third dhyāna and fourth dhyāna each have equanimity of formations and mindfulness. Feeling is divided into four, meaning joy in the first dhyāna and second dhyāna, bliss in the third dhyāna, and neither-pain-nor-pleasure in the fourth dhyāna. Concentration is divided into four, meaning that each of the four dhyānas has one-pointedness of mind. Confidence is internal clarity, and wisdom is correct comprehension. 3. The approach of integrating the provisional: According to the Mahāyāna school, the essence is only seven phenomena. The bliss of the first two absorptions is also because it is of the category of feeling, hence pliancy is excluded. The internal clarity of the second dhyāna is provisionally established on the basis of equanimity, mindfulness, and correct comprehension, hence confidence is excluded; therefore there are only seven. The verse says: 'Equanimity and mindfulness are each divided into two; concentration is four, and feeling has six; initial application, sustained application, along with wisdom, hold their positions without dividing factors.' Equanimity and mindfulness are each divided into two, meaning the third dhyāna and fourth dhyāna. Concentration is four, meaning the four dhyānas. Feeling is six, meaning joy and bliss in each of the first two, bliss in the third, and neither-pain-nor-pleasure in the fourth. Furthermore, among the four indeterminates, two refer to initial application and sustained application. Among the five specific objects, three refer to mindfulness, concentration, and wisdom. Among the five omnipresents, one refers to feeling. Among the eleven wholesome [factors], one refers to equanimity of formations. 4. The approach of re-subsumption: Taking only five phenomena as the nature, because the two phenomena of initial application and sustained application take wisdom as their nature. The above is according to the Initial Teaching. 5. The approach of integrating characteristics: These preceding dhyāna portals and the preceding dhyāna factors are empty as their very characteristics, entirely non-existent, which is the essence of the dhyāna factors; examine as in the Dà zhìdù lùn. 6. The approach of the exhaustion of things: These very dhyāna portals internally subsume the virtues of the tathāgatagarbha and suchness; examine as in sūtras such as the Śrīmālā[devī-siṃhanāda-sūtra]. This is according to the Final Teaching. 7. The approach of obliteration: In accordance with the principle, there is neither absorption nor non-absorption; examine as in sūtras such as the Sūtra of Mañjuśrī's Touring. This is according to the Sudden Teaching. 8. The approach of interpenetrating subsumption: This absorption portal directly subsumes the boundless, unhindered dharmadhātu, mutually identical and entering, etc.; examine as in the 'Chapter on Detaching from the World' below. This is according to the Perfect Teaching. Third, regarding exclusion and establishment, there are eight approaches. 1. Questioning regarding the unconditioned: The unconditioned is pure phenomena; why are dhyāna factors not established [from it]? Answer: Because dhyāna is conditioned. 2. Questioning regarding form and formations: Form and non-concurrent formations are conditioned; why are dhyāna factors not established [from them]? Answer: Dhyāna factors are phenomena endowed with activity, endowed with cognitive objects, and concurrent; those are not active, lack cognitive objects, and are non-concurrent, therefore they are not established as factors. 3. Questioning regarding the primary mind: The primary mind is that which mental factors rely on and is a concurrent phenomenon; why is it not established as a dhyāna factor? Answer: That which accords with the meaning of dhyāna is the meaning of a dhyāna factor. The primary mind merely serves as a basis and has no distinct function of gathering the mind, therefore it is not established as a factor. 4. Questioning regarding mental factors: Equally being mental factors, why among the five omnipresents is only feeling established as a factor while the rest are not established? Answer: Generally speaking, a dhyāna factor must possess three meanings: first, an antidote factor; second, a benefit factor; third, the intrinsic nature serving as the basis for those two. Within these, entering any one category and having the meaning of conformity is the meaning of a factor. Because feeling serves as a benefit factor throughout the four dhyānas, it is therefore established as a factor. Attention alerts the mind, contact arises from the conjunction of the three, ideation delineates cognitive objects, and volition can impel the mind; each accords with giving rise to the mind and does not accord with quiet meditation, therefore they are not established as factors. Question: Among the five specific objects, why are the three of mindfulness, concentration, and wisdom established as factors, while the remaining two are not established? Answer: Concentration is one-pointedness of mind, common to the four dhyānas; it is the intrinsic nature serving as the basis for those two. Mindfulness is the antidote factor for the third and fourth [dhyānas] because it clearly remembers the characteristics of the faults to be countered; wisdom is the antidote factor for the third dhyāna because it discriminates the deep faults seen in what is to be countered; each has conformity, and therefore they can be established as factors. Aspiration and resolve expect objects and decisively grasp cognitive conditions; neither accords with absorption, therefore they are not established as factors. Question: Among the eleven wholesome [factors], why is only equanimity of formations established as a factor while the other phenomena are not established? Answer: Equanimity is the antidote factor for the third dhyāna and fourth dhyāna because it can abandon the hindrances that are to be countered; therefore it is established as a factor. Confidence has deep conviction, joy, aspiration, and mental clarity as its nature; shame values and respects the worthy and good; embarrassment shrinks from and rejects violence and evil; non-attachment has non-clinging as its nature; non-hatred has absence of malice as its nature; non-delusion is clear understanding of principle and phenomena; energy is encouragement and spurred effort; heedfulness prevents evil and cultivates the good; non-harming does not injure sentient beings; all of these have no meaning of conformity to quiet meditation and do not enter the three positions, therefore they are not established as factors. Pliancy, when in absorption, harmonizes and relaxes body and mind, but is obscured by joy and equanimity, so it is also not established as a factor. Question: Among the four indeterminates, why are initial application and sustained application established as factors, while the remaining two are not factors? Answer: Initial application and sustained application are antidote factors for the first dhyāna. Repentance, regret, sleep, and mental torpor all do not accord with absorption, therefore they are not established as factors. Question: Why are major and minor defilements not established as factors? Answer: Dhyāna is not turbid or defiled, therefore they are not established.