華嚴經探玄記 12.14.3

12.14.3

」《雜集》等論名為尋伺，謂麁緣曰尋、細緣曰伺，如《唯識論》第七說也。 以尋求伺察欲界過患，能除滅故。 《瑜伽》第十一，以不淨治欲、慈治恚、悲治害故，修三行對治三患，入初禪定也。 三離生喜樂者，是修行利益。 遠法師云：慶背欲惡是故生喜，離過猗息故名為樂。 又欣悅名喜。 依薩婆多，身心調暢故名為樂，體是輕安。 依大乘，適悅名樂，體是受數。 又《雜集》第八，由尋伺支治所治已，得離生喜樂故。 解云：得離所治，生此喜樂，故為利益。 四入初禪者，是彼二依止三昧，是彼對治及利益支所依止定，何故不說所離障，但云前二？ 釋：障為所斷，非是支故。 《雜集》第八云「心一境性是彼二所依自性支，依止定力尋等轉故。 」解云：專住一境，令心不散，名心一境。 第二禪中，初滅覺觀者是離障，謂覺觀麁動，發生三識，嬈亂二禪，如淨水波動名無所見。 二內清淨等者，明對治行等。 小乘是信能淨心相，謂內等淨離外鼓動，定等內流名內等淨。 大乘內淨，即攬三禪捨、念、正知三法為性，《顯揚論》第十九云「內等淨以捨念正知為其體。 」《瑜伽》六十三亦同此說。 心一處無覺觀者，《舍利弗阿毘曇》言欲界地中心行六處，以六識身取六塵故。 初禪地中心行四處，以四識身取四境故，以初禪已上無鼻舌識故。 二禪已上心行一處，唯意識身，緣法塵故。 又復相續不斷亦名一處，論云「修無流不斷三昧，行一境故。 」解云：無流觸實修治。 不斷等，釋一處等也。 三定生喜樂者，是修行利益支。 前初禪中創背欲惡慶離生喜，此二禪中法從內生慶得生喜。 喜樂同前釋。 四入二禪者，是彼二依止三昧。 第三禪中離喜者，是其離障，謂二禪喜心分別想生動亂多過，三禪轉寂，故須除遣。 猶如貧人得寶生喜、失則深憂，莫若憂喜俱絕方為快樂。 二行捨成就念慧者，是修對治支。 謂捨是捨支，行心調停捨彼喜過，故名為捨。 此是捨數，簡別捨受，故名行捨成就。 念者是念支，謂念前喜過，守心一境故。 慧者，餘論名正知支，謂分別喜過，明見其失，故成對治。 又此三沈細寂靜，下地喜踴躍浮動，動靜相違，故成治也。 《顯揚論》云「住捨者，於已生喜不忍可故，平等正直無動安住。 念者，於喜不行中，不忘明記故。 正知者，或時失念喜行，於此分別正知而住。 三身受樂者，是利益支，謂喜在意地、樂在五識，故云身受。 」又釋：樂受有二，一下品適悅在心、二上品遍身心。 就所遍處，從末為名，故曰身受。 言諸賢聖能說能捨者，顯樂深勝，唯有賢聖能說為過、堪能捨離，非凡所能，故是深也。 四常念樂受入三禪者，是彼二依止三昧，謂常念自地樂受利益，入此禪矣。 第四禪中，初斷棄苦等者，是其離障。 三禪得樂雖是利益，望第四禪極為妨害，如重病人觀妙音樂為障四禪，故須除遣。 若爾，應但除樂，何故斷苦？ 釋云：理實苦根前位已離，至此云斷，為欲對樂雙辨故也。 憂喜已滅者，總絕四受，明禪不動故。 《瑜伽》第十一云「初靜慮出離憂根，第二靜慮出離苦根，第三靜慮出離喜根，第四靜慮出離樂根。 」又彼論云「問：何故苦根初靜慮中說未斷耶？ 答：彼品麁重，猶未斷故。 問：何緣生在初靜慮者，苦根未斷而不現行？ 答：由其助伴相對憂根所攝諸苦，彼已斷故。 若初靜慮已斷苦根，是即行者入初靜慮及第二時，受所作住差別應無，由二俱有喜及樂故。 」解云：以初二定俱有喜樂，若齊離苦即二受不殊故。 初不斷苦之麁重，然無現行，故有樂支。 又小乘此樂受但是輕安，非樂受故。 又初禪喜劣，猶為苦根，麁重隨故，不名滅苦； 二禪喜勝，滅苦麁重，名滅苦根。 問。 憂喜先除，文言已滅。 苦亦久除，何不言先滅？ 答：為苦對樂，樂未亡故，雙言不便故不言先； 憂喜不爾，故不例也。

Treatises such as the Abhidharmasamuccayavyākhyā name them investigation and discernment: coarse mental engagement is called investigation, and subtle mental engagement is called discernment, as explained in the seventh fascicle of the Vijñaptimātratāsiddhi-śāstra. Because one investigates and discerns the faults and afflictions of the desire realm, one is able to eradicate them. Fascicle eleven of the Yogācārabhūmi explains that because foulness remedies desire, loving-kindness remedies malice, and compassion remedies cruelty, one cultivates these three practices to counter the three afflictions and enters the concentration of the first dhyāna. Third, 'joy and pleasure born of separation' is the benefit of practice. Master Yuan states: 'Rejoicing in turning one's back on the evils of desire gives rise to joy; the tranquil cessation that comes from leaving faults behind is called pleasure.' Furthermore, delight is called joy. According to the Sarvāstivāda, the harmonious ease of body and mind is called pleasure, its essence being pliancy (praśrabdhi). According to the Mahāyāna, gratification is called pleasure, its essence being the mental factor of sensation (vedanā). Moreover, the eighth fascicle of the Abhidharmasamuccayavyākhyā states that by means of the factors of investigation and discernment, having remedied what was to be remedied, one attains the joy and pleasure born of separation. The explanation says: attaining separation from what is to be remedied gives rise to this joy and pleasure, which therefore constitute the benefit. Fourth, 'entering the first dhyāna' is the samādhi that serves as the basis for those two: it is the concentration on which both the antidotal factors and the benefit factors rely. Why does it not mention the hindrances departed from, but only refers to the former two? Explanation: hindrances are what is eliminated, not factors of dhyāna. Fascicle eight of the Abhidharmasamuccayavyākhyā says: 'One-pointedness of mind is the intrinsic factor that serves as the basis for those two, because investigation and the rest operate in reliance upon the power of concentration.' The explanation says: fixing solely on a single object so that the mind is not scattered is called one-pointedness of mind. In the second dhyāna, first, 'quelling initial and sustained application' is the departure from hindrances: initial and sustained application are coarse and agitated, giving rise to three consciousnesses and troubling the second dhyāna, just as when clear water is stirred by waves nothing can be seen. Second, 'inner clarity and so forth' clarifies the practice of the antidote and so forth. In the Hīnayāna, this is faith, which is able to purify the marks of the mind; that is, inner tranquility is free from external agitation, and the inward flow of concentration and the rest is called inner tranquility. In the Mahāyāna, inner clarity takes the three factors of the third dhyāna—equanimity, mindfulness, and correct awareness—as its nature. Fascicle nineteen of the Prakaraṇāryavācā says: 'Inner tranquility takes equanimity, mindfulness, and correct awareness as its essence.' Fascicle sixty-three of the Yogācārabhūmi also agrees with this explanation. As for 'the mind fixed on one place without initial and sustained application,' the Śāriputrābhidharma states that on the level of the desire realm the mind operates in six places, because the six consciousness-bodies grasp the six sense-objects. On the level of the first dhyāna the mind operates in four places, because four consciousness-bodies grasp four sense-objects, since from the first dhyāna upward the nose and tongue consciousnesses do not exist. From the second dhyāna upward the mind operates in one place, solely as the mental-consciousness body apprehending mental objects (dharmas). Furthermore, continuous unbroken succession is also called 'one place'; the treatise states: 'Cultivating the continuous undefiled samādhi, one proceeds in a single object.' The explanation says: the undefiled touches the real, which is cultivation; 'continuous,' etc., explains 'one place,' etc. Third, 'joy and pleasure born of concentration' is the factor of the benefit of practice. In the preceding first dhyāna, one first turned one's back on the evils of desire, rejoicing in separation and thereby giving rise to joy; in this second dhyāna, phenomena arise from within, rejoicing in attainment and thereby giving rise to joy. Joy and pleasure are explained as before. Fourth, 'entering the second dhyāna' is the samādhi that serves as the basis for those two. In the third dhyāna, 'freedom from joy' is its departure from hindrances: the joyous mind of the second dhyāna gives rise to agitation and numerous faults through conceptualization, whereas the third dhyāna is increasingly quiescent, and thus [joy] must be dispelled. It is like a poor person who feels joy on finding a jewel and deep distress on losing it; nothing is better than the severance of both distress and joy, which alone is true happiness. Second, 'accomplishing mindfulness and wisdom with equanimity of mental formations' is the cultivation of the antidotal factors. 'Equanimity' is the factor of equanimity (upekṣā): adjusting and harmonizing the active mind to abandon the faults of that joy is called equanimity. This is the mental factor of equanimity of mental formations (saṃskāropekṣā), distinguished from neutral sensation (upekṣā-vedanā), and is therefore called 'accomplishing equanimity of mental formations.' 'Mindfulness' is the factor of mindfulness: mindfully recollecting the previous faults of joy and guarding the mind in one-pointedness. 'Wisdom' is named the factor of correct awareness in other treatises: discerning the faults of joy and clearly seeing its defects, it thereby constitutes an antidote. Moreover, these three are quiet, subtle, and quiescent, whereas the joy of the lower level is leaping and buoyant; agitation and quiescence are mutually opposed, and thus they constitute an antidote. The Prakaraṇāryavācā states: 'Abiding in equanimity means not delighting in or approving of arisen joy, and abiding impartial, upright, unmoving. Mindfulness means not forgetting and clearly retaining while joy is inactive. Correct awareness means, if at times mindfulness is lost and joy operates, discerning it, correctly knowing it, and abiding.' Third, 'experiencing pleasure in the body' is the factor of benefit: joy resides in the mental ground, whereas pleasure resides in the five consciousnesses, which is why it is called 'experienced in the body.' Another explanation: pleasurable sensation is of two kinds: first, inferior gratification in the mind; second, superior gratification pervading both body and mind. Named after its peripheral aspect based on where it pervades, it is therefore called 'experienced in the body.' The phrase 'which the noble ones can speak of and can abandon' reveals that this pleasure is deep and supreme: only the noble ones are able to speak of it as a fault and are competent to abandon it; it is beyond the capability of ordinary beings, and therefore it is deep. Fourth, 'constantly mindful of the sensation of pleasure, one enters the third dhyāna' is the samādhi that serves as the basis for those two: constantly mindful of the benefit of the pleasurable sensation of one's own level, one enters this dhyāna. In the fourth dhyāna, first, 'completely abandoning suffering and [pleasure]' is its departure from hindrances. Although attaining pleasure in the third dhyāna is a benefit, with respect to the fourth dhyāna it is an extreme impediment; just as a severely ill person regards exquisite music as an obstacle to the fourth dhyāna, it must be dispelled. If so, one should only eliminate pleasure; why abandon suffering? Explanation: in actual truth, the faculty of suffering was already departed from in a previous stage; stating 'abandoned' here is done for the purpose of clarifying both together in opposition to pleasure. 'Grief and joy having already ceased' marks the complete cessation of the four sensations, clarifying that the dhyāna is unmoving. Fascicle eleven of the Yogācārabhūmi states: 'In the first dhyāna one transcends the faculty of grief; in the second dhyāna one transcends the faculty of suffering; in the third dhyāna one transcends the faculty of joy; in the fourth dhyāna one transcends the faculty of pleasure.' Furthermore, that treatise says: 'Question: Why is the faculty of suffering said not to be abandoned in the first dhyāna? Answer: Because the coarseness of that category has not yet been abandoned. Question: For what reason does one born in the first dhyāna not have the faculty of suffering actively present, even though it has not been abandoned? Answer: Because its companion, the various sufferings comprised by the corresponding faculty of grief, has already been abandoned. If the faculty of suffering were already abandoned in the first dhyāna, then there would be no distinction between the sensations produced and abiding when a practitioner enters the first dhyāna and when entering the second, since both possess joy and pleasure.' The explanation says: because both the first and second dhyānas possess joy and pleasure, if they were equally free from suffering, the two sensations would not differ. In the first dhyāna, the coarseness of suffering is not abandoned, yet there is no active manifestation, and therefore it possesses the factor of pleasure. Moreover, in the Hīnayāna, this sensation of pleasure is merely pliancy, not the sensation of pleasure. Furthermore, the joy of the first dhyāna is inferior and still accompanied by the coarseness of the faculty of suffering, and thus is not called the cessation of suffering; the joy of the second dhyāna is superior and eliminates the coarseness of suffering, and thus is called the cessation of the faculty of suffering. Question: Grief and joy are eliminated beforehand, and the text says 'having already ceased.' Suffering was also eliminated long before; why does it not say 'having previously ceased'? Answer: Because suffering is paired against pleasure, and pleasure has not yet vanished; stating both together [with 'previously'] would be inconvenient, so it does not say 'previously.' Grief and joy are not like this, and therefore they do not follow this precedent.