大方廣佛華嚴經疏 36.13

36.13

Second, the four formless [attainments]. Since the names such as the Base of [Infinite] Space equally share the nature of one-pointedness of mind, what is their difference? The 'Chapter on Meditative Attainments' in the *Abhidharmakośa* reveals this difference: the four names are established because of relinquishing the defilements of the lower stages; that is, relinquishing the fourth dhyāna establishes the Base of Infinite Space, relinquishing the Base of Infinite Space establishes the Base of Infinite Consciousness, and so forth. If their difference is such, from what do they derive their names? Its subsequent verse states: / 'The three, [Infinite] Space and the rest, / Have names established from preparatory practice; / Neither Conception Nor Non-Conception, / Derives its name from [conception being] dim and inferior.' / That is to say, prior to cultivating the absorption, one arouses the stage of preparatory practice to cultivate revulsion for and destruction of form; forming a resolute conception, one contemplates infinite space, and when the preparatory practice is accomplished, it is called the Base of Infinite Space. Cultivating revulsion for space to contemplate consciousness, and revulsion for consciousness to contemplate nothingness, can be known by analogy with this. As for its fourth formless [attainment], because conception is dim and inferior—meaning it lacks the clear, bright, superior conception of the lower stages—it receives the name 'neither conception'; because it possesses a dim and inferior conception, it is called 'nor non-conception'. Thus, the first three formless attainments receive their names from preparatory practice, whereas the fourth formless attainment receives its appellation from its actual essence. Because in the preparatory stage of the threshold of the first three, they exclusively take space and so forth as objects, while upon entering the fundamental stage, they also take the remaining aggregates as objects, they receive their names from preparatory practice. In the fourth, [the Base of] Neither Conception, the preparatory and fundamental [stages] have the same cognitive object, and therefore it receives its appellation from its actual essence. In the *Yogācārabhūmi-śāstra*, it is also the same as this. The distinctions between the conceptions in preparatory practice and so forth, space and consciousness, and the like, will be differentiated when we come to the text. However, these four formless attainments also each possess four [aspects], namely the relinquishment of hindrances and so forth. Yet the sūtra text has only three phrases for each, the meaning implicitly containing the four; that is, the initial section on relinquishing hindrances possesses the meaning of the antidote. Question: If there are antidotes and so forth, do they have limbs or not? Answer: In accordance with treatises such as the *Abhidharma-samuccaya*, because the shamatha of all formless [attainments] has a single uniform mark, there is no establishment of limbs. If one relies on the *Yingluo benye [jing]*, the four formless meditative attainments each have five limbs: conception, protection, calming, discernment, and one-pointedness of mind. The sūtra and treatises contradict each other; how are they to be reconciled? The treatises rely on their similarity [in quietude], where they do not differ like the investigation and examination of the four dhyānas, and because the function of discernment is inferior, they are said to have no limbs. The sūtra, based on their similar [functions], uniformly holds that they have five. For example, in the initial Base of Space, feeling revulsion for the lower mark of form and giving rise to the conception of space is the present antidote, protecting against those marks of form so that they do not appear. Transcending the conception of form is called calming, which is the present relinquishment of hindrances, the practice of infinite space. Clear and distinct illumination is the meaning of discernment, which is the present benefit. One-pointedness of mind is the support for both of them. Therefore, the five limbs are evident; how could one judge them to be non-existent, contradicting the sūtra to rely on the treatises? Now, first, the Base of Space: contemplating empty space and producing the mental aspect of infinity can extinguish the conception of form; the mind resting securely in the absorption of space is called the Base of Infinite Space. In the text, there are three phrases: the first phrase contains two meanings: first, explaining the relinquishment of hindrances; second, explaining the antidote. As for relinquishing hindrances, it meticulously has three phrases, meaning relinquishing the three [types of form, such as form with] resistance. The treatise states that transcending all conceptions of form means surpassing the marks of eye-consciousness; this explains transcending form that is visible and resistant. Second, extinguishing conceptions of resistance means the extinguishment of conceptions associated with ear-, nose-, tongue-, and body-consciousness; this extinguishes [form that is] invisible and resistant. Third, not adverting to manifold conceptions means not adverting to conceptions associated with mind-consciousness. Because mind-consciousness discriminates all phenomena, it is called 'manifold'. This extinguishes [form that is] invisible and non-resistant. Although mind-consciousness takes non-material objects as cognitive objects, here it only takes the various sorts that inherently take form as cognitive objects. All are called 'conceptions' because the Hīnayāna holds that this absorption is cultivated and aroused within [the realm of] form and desire, and the physical form has not yet been cast off; hence it does not speak of extinguishing form, but only of extinguishing conception. Conception grasps the marks of form, and therefore it is extinguished in particular. Within the Mahāyāna, it is definitively the extinguishment of conception alone; if transcending marks of form were said to be 'formless', then subsequently extinguishing space and consciousness should result in there being no consciousness or space. Question: If conceptions of fragrance and taste are already relinquished in the first dhyāna, and conceptions of form, sound, and touch are already eliminated in the second dhyāna, why does [the text] now say that the absorption of space extinguishes them? Master Yuan answered: 'Although the two conceptions of fragrance and taste are exhausted in the first dhyāna, the present statement of their extinguishment is because antidotes are of four kinds: First, the antidote of destruction, which refers to the path of expedient means, contemplating the impermanence and so forth of the lower defiled [states]. Second, the antidote of abandonment, which refers to the unobstructed path, directly abandoning the lower faults. Third, the antidote of maintenance, which has the path of liberation as foremost and all subsequent uninterrupted liberations, maintaining that unconditioned state so that it is not lost or ruined. Fourth, the antidote of remote distancing, which has liberation as foremost and all subsequent unobstructed liberations, remotely causing former hindrances never to arise again. Here, this absorption of space is based on the fourth [kind of antidote], acting as an antidote to form, sound, and touch.' As for saying they are eliminated in the second dhyāna: from the second dhyāna upward, reaching to the fourth dhyāna, in their own stages, although they do not possess them, they can borrow the mind of the three consciousnesses of the first dhyāna to see, hear, perceive, and touch. For this reason, even up to the fourth [dhyāna] there are still these conceptions, and the absorption of space extinguishes them. The above explanation concerns sequential cultivation. If one abruptly cultivates the absorption of space in the form realm, then the spheres of activity of all six consciousnesses are completely extinguished. Therefore, the treatise stated above that the mind takes all phenomena as cognitive objects without exclusion. Having explained the relinquishment of hindrances, what is the antidote? In the preceding three phrases, the words 'not adverting' contain the antidote, meaning not discriminating cognitive objects such as form. Why does one not advert? Because one sees selflessness. This is said with respect to the bodhisattva's real antidote, hence it says 'selflessness'. If relying on defiled [states], one merely cultivates revulsion for suffering and coarseness as the preparatory practice. The *Nyāyānusāra* states: 'If there is a phenomenon that, although concurrent with form, its own essence is not dependent on form: whoever seeks liberation from form must first contemplate that phenomenon; that is, although the essence of empty space is concurrent with form, it becomes apparent only by depending on the absence of form.' Being subsumed under external phenomena, its mark is infinite; when contemplating it, one is able to be free from form. This is the mark of the preparatory practice. Second, 'entering infinite empty space' is the benefit of cultivation. When the three conceptions of form cease, one enters the principle of space, vast and infinite. Third, 'dwelling in the Base of Infinite Space' is the samādhi that serves as the support for both of them. The *Yogācārabhūmi* states: 'Because one has surpassed the threshold mental application of culmination of preparatory practice and entered the absorption of the higher fundamental mental application of the fruition of culmination of preparatory practice, it is therefore said to fully dwell in the Base of Infinite Space.' According to the intent of the *Yogācārabhūmi*, among the four meanings: relinquishing hindrances is transcending the lower stage; the antidote is the mental application of culmination of preparatory practice; the benefit is the mental application of resolute intention; the support for both of them is the mental application of the fruition of culmination of preparatory practice. The first three are the threshold, and the last one is the fundamental. The remaining three attainments are all identical to this. Moreover, regarding these four meanings: first, what is transcended; next, how one is able to transcend; third, by what cognitive object one transcends the former; fourth, what is realized through transcending. Second, the Base of Infinite Consciousness. The mind takes internal consciousness as a cognitive object and makes it the mental aspect of infinity, hence it takes its name from this. First, transcending the Base of Infinite Space explains the relinquishment of hindrances. What is the hindrance there? Because external mindfulness is coarse. What is the antidote? Because one sees the faults of coarse discrimination in that external mindfulness. Second, 'entering infinite consciousness' is the benefit of cultivation. The former explained casting off the external; now it differentiates taking the internal as cognitive object. The *Nyāyānusāra* states: 'Taking the marks well in the cognitive capacity of the pure group of six consciousnesses, one abides in resolute intention; through the power of provisional conception, one contemplates and examines the conception of infinite consciousness. Having this preparatory practice as a precursor, one is able to enter the fundamental.' The subsequent 'support' can be known [by analogy]. Third, the Base of Nothingness means that both internal and external are absent. First, transcending infinite consciousness explains the relinquishment of hindrances. What fault requires it to be transcended? Because mindfulness of phenomena is coarse. What is the antidote? Seeing the faults of discriminating coarse mindfulness of phenomena. Next, 'entering that which is without the slightest thing' is the benefit of cultivation. Formerly, because of casting off the external to take the internal as cognitive object, it was coarse mindfulness; since there is nothing to be grasped, that which grasps is also absent. Therefore, both internal and external are absent, and this serves as the benefit. The *Nyāyānusāra* states: 'Seeing that the former infinite mental aspect is coarse and agitated, one gives rise to this preparatory practice. For this reason, this base is called supreme equanimity, because in this, one no longer delights in producing the infinite mental aspect; the mind abandons all things with respect to the cognitive object and dwells in tranquility.' The *Yogācārabhūmi* states: 'When progressing upward from the Base of Consciousness, seeking further cognitive objects apart from consciousness, absolutely nothing is found.' The intent here is that since consciousness is coarse and there is nothing outside consciousness, there is nothingness. Subsequently, 'dwelling in the Base of Nothingness' is the support for both of them. Fourth, in [the Base of] Neither Conception, one lacks the clear conceptions of the lower seven stages and possesses dim and inferior conceptions, hence taking its name from this. Transcending all bases of nothingness is the hindrance that is relinquished. What is the antidote? Having no such nothingness, because one sees the faults of coarse mindfulness and discrimination, this serves as that which can act as the antidote. Since it is tranquil and without anything, why is it called coarse? Because there is still the conception of nothingness. The sūtra lacks one phrase, but the treatise sūtra has it complete, stating: 'knowing that neither conception nor non-conception is peace,' which is the benefit of cultivation. Then 'entering the practice of the Base of Neither Conception Nor Non-Conception' is the support for both of them. The *Yogācārabhūmi* states: 'Having first entered the absorption of the Base of Nothingness, one transcends all conceptions of having something. Now one further transcends the conception of nothingness, hence it says neither conception.' Furthermore, as for saying 'nor non-conception', it is not like the non-conceptual attainment and the cessation attainment, where all conceptions are entirely extinguished; there is only subtle conception operating by taking the non-conceptual object as its cognitive object. Directly at this point, one gives rise to resolute intention, thus transcending the threshold and entering the fundamental. The reason why one does not transcend the three realms here is that taking a signless object as a cognitive object is itself subtle conception. Heterodox practitioners do not understand this and deem it to be nirvāṇa. Since they are not yet able to be without cognitive objects, how could they be free from mind and its objects? How much less so when they grasp this as a self and further give rise to attachment and craving. Therefore, the *Lotus Sūtra* compares it to a fire burning on one's head. If one knows this fault, one seeks further to advance upward. When seeking to advance upward, one seeks a higher cognitive object and ultimately finds nothing; because there is nothing to be found, [conceptions] cease and do not operate, and thus one attains the meditative attainment of the cessation of feeling and conception. If one has not yet attained this absorption, taking revulsion for conception as the precursor, subsequent conceptions do not operate, and one enters the non-conceptual attainment. Furthermore, the *Vibhāṣā*, fascicle 141, *Prakaraṇāryavācā*, fascicle 3, and various treatises all explain this, yet their texts and words are vast and extensive; the two treatises cited above are concise in text and clear in meaning. Now, further relying on cultivation of the ultimate truth, I shall briefly demonstrate the four formless attainments: contemplating that form is itself empty, the mind resting securely in emptiness, is the absorption of the Base of Space. Next, knowing that emptiness and form do not go beyond the mind is the absorption of the Base of Consciousness. Next, both mind and object being forgotten is nothingness. Next, also forgetting the conception of nothingness and dwelling by taking non-conception as the cognitive object is called neither conception nor non-conception. If one does not take this non-conception as a cognitive object, then all defilements are eternally stilled.