大方廣佛華嚴經隨疏演義鈔 41.3

41.3

五禪中，疏「一訶五欲」者，即天台止觀。依《智論》諸經，修正道前，立二十五方便，謂一具五緣、二訶五欲、三棄五蓋、四調五事、五行五法，五五二十五。今但明訶五欲耳。疏中，先彰訶意、後「云何訶之」下正明訶相。於中有三：一別示其過訶；二「此五欲」者，結以正訶；三「況菩薩」下，即無訶相，直順經文無貪著義。餘之方便，疏文不要，略示其名。言具五緣者，一持戒清淨、二衣食具足、三閑居靜處、四息諸緣務、五近善知識。言棄五蓋，前已有竟。四調五事者，一調食令不飢不飽、二調眠不節不恣、三調身令不寬不急、四調息令不澁不滑、五調心令不沈不舉。五行五法者，一欲、二精進、三念、四巧慧、五一心。並類前後，其相可知。疏「即一切門禪」者，《瑜伽》三十三說六度四等各有九門，謂一自性、二一切、三難行、四一切門、五善士、六一切種、七遂求、八此世他世樂、九清淨。故彼頌云「自性一切難，一切門善士，一切種遂求，二世樂清淨。」又自性皆一，一切或二或三，難行皆三，一切門皆四，善士皆五，一切種皆六或七，遂求皆八，二世樂皆九，清淨皆十。今九門靜慮者，一自性者，謂心一境性，或奢摩他品、或毘鉢舍那品、或雙運道，即十一句中二三及十。第二一切禪者，略有二種：一者世間、二出世間。九次第定通於世間，不住不出是出世間，亦即第二句攝。有三種者：一者現法樂住禪，謂身心輕安遠離憍舉，離諸愛味泯一切相；二者引生功德禪；三饒益有情禪，如疏已配。第三難行禪有三種者；一已住深定；能引諸靜慮；而捨彼最勝生於欲界；是第一難；即經第五句。二依此靜慮能發種種超過二乘所行等持，亦第五句，是故疏云即難行相。三依於靜慮速證無上菩提，即第十一句，疏亦已指。第四一切門禪有四種者，謂一尋伺俱行、二喜俱行、三樂俱行、四捨俱行，即第二句攝，故疏已指。第五善士禪，略有五種者，一無愛味即三四句，餘四與四等相應，即第九句攝，所緣境界即慈念眾生等故。第六一切種者，此靜慮有六種七種，總十三種。言六種者，一善靜慮、二無記變化靜慮、三奢摩他品、四毘鉢舍那品、五自他利正審就惟、六能引神通威力功德，亦是第六引神通句，亦通餘句。言七種者，一者名緣靜慮、二義緣、三止相緣、四舉相緣、五捨相緣、六現法樂住、七饒益他，隨句相應配之可知。第七遂求者，滿眾生意故，亦神通句攝，略有八種。此一段論文稍廣，今略義引之，一能息諸毒等、二能除眾病、三降雨止渴、四濟諸怖畏、五能施飯食、六能施資財、七能正諫誨、八能正造作、隨應可知。第八此世他世樂靜慮有九者，一者神通變現調伏有情靜慮、二者記說變現調伏有情、三者教誨變現調伏有情、四者於造惡者示現惡趣、五於失辯者能施辯才、六於失念者能與正念、七者制造建立無顛倒論等、八於世工巧能隨造作、九放光息苦。後二亦義引，亦隨應配之。第九清淨禪有十，疏下自配餘度九門，〈十行品〉說。疏「三安住理定寂愛味住」者，《雜集》第九云「如是靜慮無色，由四種相應廣分別，謂雜染故、清白故、建立故、清淨故。雜染者，謂四無記根，一愛、二見、三慢、四無明，由此四惑染污其心，於諸染污靜慮定門，令色無色界一切有覆無記煩惱及隨煩惱生長不絕。」釋曰：上即略釋論文。下別釋，其文廣博，今略取意。謂由有愛味上靜慮，由有見故取上靜慮，由有慢故恃上靜慮，由無明故疑上靜慮。如是煩惱恒染其心，令色無色大小二惑相續流轉等。論云「清白者，謂清淨靜慮，無色自性善故說名清白。」雖是世間，離纏垢故，亦名為靜。論云「建立者，謂支建立、等至建立、品類建立、名想建立。於諸靜慮具四建立；諸無色中唯有三種，除支建立。支建立者取意，謂初禪五支等。言等至建立者，謂七種作意入初靜慮乃至非想。言品類建立者，於初靜慮具三品熏修，八定皆爾，故初四禪隨三品因各有三天。名想建立者，謂靜慮中無量名字不可算數，以諸佛世尊所入，二乘所不能知故，乃至八定互相攝故」等。論云「清淨者，謂初靜慮中邊際定力，乃至非想非非想處邊際，是名清淨。」彼疏釋云「八定之中所有最後邊際，由作用自在，離無堪任障，故名清淨。通有漏無漏，但自在作用俱名清淨。」釋曰：今疏三四即離前雜染，四無記根是第四清淨，五至八即是前名想建立中互相攝故，及品類建立等。餘可思之。疏「五出生諸定」者，即《雜集》名想建立。疏中先明能出生，即依《起信》修行信心分中之文。前云久習純熟，乃至得入真如三昧，次論又云「復次依是三昧故，則知法界一相，謂一切諸佛法身與眾生身平等無二，即名一行三昧。當知真如是三昧根本，若人修行，漸漸能生無量三昧。」經言無量三昧者，如《智論》云「五智印等三萬五千首楞嚴等，五萬三千方便善巧無量無邊。」疏「此中逆順應各有超間」等者，《俱舍．定品》云「二類定順逆，均間次及超，至間超為成，三洲利無學。」謂本善等至分為二類，一者有漏、二者無漏，往上名順、還下名逆，今疏已委釋。又彼云同類名均，異類名間，相隣名次，超一超二等名超。至間超為成者，名修超也。謂觀行者修超定時，先於有漏八地等至，順逆均次現前數習，次於有漏順逆均超現前數習，次於無漏順逆均超現前數習，是名加行滿也。後於有漏無漏等至，順逆間超，名超定成。三洲利無學者，明處及人。修超等至，唯人三洲處也，仍是利根不時羅漢方能修也。今明菩薩居然能超，如順超，從初禪出應入二禪而入三禪，即是超一；若從初出而入四禪，即是超二；直入滅定，是謂全超。逆超亦爾。疏「亦名師子遊步三昧」者，騰躍跳躑故。即《智論》百八三昧中第三名也。菩薩得是三昧，於一切三昧中入出遲速皆得自在。譬如眾獸遊戲之時，若見師子悉皆怖懼。師子戲時，於諸群獸強者則殺、伏者則放。菩薩亦如是，得是三昧，於諸外道強者破之、信者度之，故名師子遊步三昧。第一百八三昧名離著虛空不染，初一名首楞嚴。疏「第二名寶印三昧」者，《智度論》云「能印諸三昧，於諸寶中法寶是實寶，今世後世乃至涅槃能為利益。如佛語比丘云：『為汝說法，所謂法印，法印是寶、是解脫門。』」若三藏教門，以三法印為法印。若摩訶衍，但有諸法實相一法印。與實相般若相應三昧，名為寶印三昧也。疏「又上二三」下，上案文釋，今以三禪收之，以諸經論多用三故。如初會說，今當重釋。《瑜伽》四十三云「云何菩薩一切靜慮？謂此靜慮略有二種：一者世間、二者出世間。復有三種：一者現法樂住」等。論釋云「若諸菩薩所有靜慮，遠離一切分別，能生身心輕安，最極寂靜。遠離掉舉，離諸愛味，泯一切相。當知是名現法樂住。若諸菩薩所有靜慮能引能住種種殊勝不可思議不可度量十力種性所攝等持，乃至若諸菩薩所有靜慮能引能住一切菩薩解脫勝處遍處無礙解無諍願等不共功德名能引等持功德靜慮。若諸菩薩所有靜慮，於諸有情能引義利，彼彼事業與作助伴」，下取意引，息苦除怖救護，讚三寶德調伏有情，為第三靜慮。疏「又通十種」下，即九門中第九也。

Among the five dhyānas, the Commentary's line "1. reproaching the five desires" refers to the Tiantai śamatha-vipaśyanā. Drawing upon the *Mahāprajñāpāramitopadeśa* and various sūtras, prior to cultivating the correct path, twenty-five preliminary upāyas are established: 1. fulfilling the five conditions; 2. reproaching the five desires; 3. abandoning the five hindrances; 4. harmonizing the five matters; and 5. practicing the five factors—five times five makes twenty-five. Here, it clarifies only reproaching the five desires. In the Commentary, it first explains the purpose of the reproach, and then from "how does one reproach them?" onward it directly clarifies the characteristics of the reproach. Within this there are three [aspects]: first, reproaching by individually showing their faults; second, the phrase "these five desires" concludes by directly reproaching them; third, from "how much more so for a bodhisattva" onward, there is no characteristic of reproach, but rather it straightforwardly conforms to the sūtra text's meaning of being without covetous attachment. The remaining upāyas are not required by the Commentary's text, so their names are briefly presented. "Fulfilling the five conditions" means: 1. holding the precepts purely; 2. having sufficient clothing and food; 3. dwelling at leisure in a quiet place; 4. putting an end to all active involvements; and 5. drawing close to a good spiritual friend (kalyāṇamitra). "Abandoning the five hindrances" has already been finished earlier. "Harmonizing the five matters" means: 1. harmonizing food so that one is neither hungry nor overfilled; 2. harmonizing sleep so that one is neither stingy [with it] nor unrestrained; 3. harmonizing the body so that it is neither lax nor tense; 4. harmonizing the breath so that it is neither rough nor slippery; and 5. harmonizing the mind so that it is neither depressed nor agitated. "Practicing the five factors" means: 1. desire (chanda); 2. vigor (vīrya); 3. mindfulness (smṛti); 4. skillful wisdom; and 5. one mind. By analogy with what precedes and follows, their characteristics may be known.

Regarding the Commentary's line "that is, all-door dhyāna": fascicle thirty-three of the *Yogācārabhūmi* states that each of the six pāramitās and the four immeasurables has nine doors: 1. intrinsic nature (svabhāva); 2. all; 3. difficult practice; 4. all-door; 5. virtuous person; 6. all kinds; 7. fulfilling requests; 8. happiness in this and other worlds; and 9. purity. Therefore, its verse says:

Intrinsic nature, all, difficult,
all-door, virtuous person,
all kinds, fulfilling requests,
happiness in the two worlds, and purity.

Furthermore, "intrinsic nature" is in each case one; "all" is either two or three; "difficult practice" is in each case three; "all-door" is in each case four; "virtuous person" is in each case five; "all kinds" is in each case six or seven; "fulfilling requests" is in each case eight; "happiness in the two worlds" is in each case nine; and "purity" is in each case ten. Now, the nine doors of dhyāna (dhyāna/śamatha) are:
1. "Intrinsic nature" refers to one-pointedness of mind (cittaikāgratā), or the category of śamatha, or the category of vipaśyanā, or the path of yoking both (yuganaddha)—which corresponds to the second, third, and tenth among the eleven lines.
2. "All dhyānas" briefly has two kinds: first, worldly; second, transworldly. The nine successive attainments (navānupūrvavihārasamāpattayaḥ) encompass the worldly; neither abiding nor emerging is the transworldly, which also subsumes the second line. There are three kinds: first, dhyāna of dwelling happily in the present phenomena (dṛṣṭadharmasukhavihāra), meaning that body and mind are pliant and free from arrogance and agitation, free from all attachment and savoring, obliterating all marks; second, dhyāna that generates merit; third, dhyāna that brings benefit to sentient beings, as the Commentary has already assigned.
3. "Difficult-practice dhyāna" has three kinds: first, having already abided in profound absorption, being able to induce various dhyānas, yet abandoning that supreme state to be born in the desire realm—this is the first difficulty, which corresponds to the fifth line of the sūtra; second, relying on this dhyāna, being able to generate various concentrations (samādhi) surpassing the practice of the two vehicles, which also corresponds to the fifth line, and is why the Commentary says this is the characteristic of difficult practice; third, relying on dhyāna to quickly realize anuttarabodhi, which corresponds to the eleventh line, as the Commentary has also already indicated.
4. "All-door dhyāna" has four kinds, namely: 1. conjoined with inquiry and examination (vitarka and vicāra); 2. conjoined with joy (prīti); 3. conjoined with bliss (sukha); and 4. conjoined with equanimity (upekṣā)—which is subsumed under the second line, as the Commentary has already indicated.
5. "Virtuous-person dhyāna" briefly has five kinds: one is being without attachment or savoring, which corresponds to the third and fourth lines; the remaining four are conjoined with the four immeasurables, which is subsumed under the ninth line, because the cognitive object is mindfully loving sentient beings and so forth.
6. "All kinds": this dhyāna has six kinds and seven kinds, totaling thirteen kinds. Regarding the six kinds: 1. wholesome dhyāna; 2. non-defined transformative dhyāna; 3. the category of śamatha; 4. the category of vipaśyanā; 5. correct examination and investigation of self- and other-benefit; and 6. being able to induce the power, virtue, and merit of supernormal faculties—this is also the sixth line on inducing supernormal faculties, and also connects to the other lines. Regarding the seven kinds: 1. dhyāna focused on names; 2. focused on meanings; 3. focused on the mark of calming; 4. focused on the mark of exertion; 5. focused on the mark of equanimity; 6. dwelling happily in the present phenomena; and 7. bringing benefit to others—these can be known by assigning them in correspondence to the lines.
7. "Fulfilling requests": because it fulfills the intentions of sentient beings, it is also subsumed under the line on supernormal faculties; it briefly has eight kinds. This section of the treatise text is somewhat extensive, so now its meaning is briefly cited: 1. being able to pacify all poisons, etc.; 2. being able to eliminate various diseases; 3. bringing down rain to stop thirst; 4. relieving all fears; 5. being able to bestow food and drink; 6. being able to bestow material wealth; 7. being able to correctly admonish and instruct; and 8. being able to correctly construct—these can be known according to their correspondences.
8. "Dhyāna of happiness in this and other worlds" has nine kinds: 1. dhyāna of transforming through supernormal powers to tame sentient beings; 2. transforming through prophetic declaration to tame sentient beings; 3. transforming through instruction to tame sentient beings; 4. manifesting the evil destinies for those who commit evil; 5. being able to bestow eloquence upon those who have lost eloquence; 6. being able to give right mindfulness to those who have lost mindfulness; 7. composing and establishing non-erroneous treatises, etc.; 8. being able to produce secular arts and crafts accordingly; and 9. emitting light to relieve suffering. The latter two are also cited by their meaning, and may likewise be assigned according to correspondence.
9. "Pure dhyāna" has ten kinds; the Commentary below itself assigns them; the nine doors of the remaining pāramitās are explained in the "Chapter on the Ten Practices."

Regarding the Commentary's line "3. abiding in principle-absorption, tranquil and free from abiding in the savoring of attachment": the *Abhidharmasamuccayavyākhyā*, fascicle nine, states: "Such dhyānas and formless attainments are broadly differentiated through four aspects, namely: through affliction, through purification, through establishment, and through purity. 'Affliction' refers to the four non-defined roots: 1. attachment (tṛṣṇā), 2. view (dṛṣṭi), 3. conceit (māna), and 4. ignorance (avidyā). Because of these four afflictions defiling the mind, in all doors of defiled dhyāna and absorption, all obstructed, non-defined afflictions and secondary afflictions of the form and formless realms arise and grow without cease."
Explanation: The above briefly explains the treatise's text. Below it explains them individually; its text is vast and extensive, so now only the essential meaning is captured: namely, due to attachment, one savors the higher dhyānas; due to views, one grasps the higher dhyānas; due to conceit, one relies with pride upon the higher dhyānas; due to ignorance, one doubts the higher dhyānas. In this way, afflictions constantly defile the mind, causing the major and minor afflictions of the form and formless realms to stream and cycle in continuity, and so forth.
The treatise says: "'Purification' refers to pure dhyāna; because the intrinsic nature of the formless is wholesome, it is called purification." Although it is worldly, because it is free from the defilement of entanglements, it is also called tranquil.
The treatise says: "'Establishment' refers to establishment of limbs, establishment of attainments, establishment of grades, and establishment of designations and conceptions. In the dhyānas all four establishments are present; in the formless attainments there are only three, excluding the establishment of limbs." Grasping the meaning of "establishment of limbs": it refers to the five limbs of the first dhyāna, and so on. "Establishment of attainments" refers to the seven kinds of mental orientations (manaskāra) through which one enters the first dhyāna up to [the sphere of] neither-conception-nor-non-conception. "Establishment of grades" means that in the first dhyāna there are three grades of perfuming cultivation; all eight absorptions are likewise, so in each of the first four dhyānas, corresponding to the causes of the three grades, there are three heavens each. "Establishment of designations and conceptions" means that within dhyāna there are immeasurable names beyond calculation, because they are what the Buddhas, the World-Honoured Ones, enter, which the two vehicles cannot know, up to the mutual inclusion among the eight absorptions, and so on.
The treatise says: "'Purity' refers to the power of the terminal absorption within the first dhyāna, up to the terminus of the sphere of neither-conception-nor-non-conception; this is called purity." Its commentary explains: "Whatever is the final terminus among the eight absorptions, due to mastery of function and freedom from the hindrance of incapacity, is called pure. It encompasses both contaminated (sāsrava) and uncontaminated (anāsrava); whenever there is mastery of function, both are called pure."
Explanation: Now, items three and four in the Commentary depart from the aforementioned affliction; the four non-defined roots are the fourth, purity; items five through eight are the aforementioned mutual inclusion within the establishment of designations and conceptions, as well as the establishment of grades, etc. The rest can be deduced.

Regarding the Commentary's line "5. producing all absorptions": this is the establishment of designations and conceptions from the *Abhidharmasamuccayavyākhyā*. In the Commentary, it first clarifies that which is able to produce, which relies upon the text in the section on practicing faith in the *Awakening of Faith*. It previously said that through long practice and thorough maturation, one eventually attains entry into the samādhi of tathatā; next, the treatise further says: "Furthermore, relying on this samādhi, one knows that the dharmadhātu has a single characteristic, meaning that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual; this is called the single-practice samādhi (ekavyūhasamādhi). One should know that tathatā is the root of samādhi; if a person practices it, it can gradually generate immeasurable samādhis." When the sūtra speaks of immeasurable samādhis, as the *Mahāprajñāpāramitopadeśa* says: "Thirty-five thousand [samādhis] such as the five wisdom seals, fifty-three thousand [samādhis] such as the Śūraṅgama, and immeasurable and boundless skillful upāyas."

Regarding the Commentary's line "here, both direct and reverse should each have leaping, intervening," etc.: the "Chapter on Absorptions" in the *Abhidharmakośa* says:

Two classes of absorptions, direct and reverse,
even, intervening, successive, and leaping;
reaching intervening leaping marks accomplishment;
keen-rooted non-learners of the three continents.

This means that the fundamental wholesome meditative attainments (samāpatti) are divided into two classes: first, contaminated; second, uncontaminated. Moving upward is called direct, and returning downward is called reverse, which the Commentary has now fully explained. Furthermore, that [text] states: identical classes are called "even"; different classes are called "intervening"; adjacent states are called "successive"; skipping one or skipping two, etc., is called "leaping." "Reaching intervening leaping marks accomplishment" is called cultivating leaping: when a practitioner cultivates leaping absorption, they first repeatedly practice the contaminated attainments of the eight stages directly and reversely, evenly and successively; next, they repeatedly practice contaminated direct and reverse even leaping; next, they repeatedly practice uncontaminated direct and reverse even leaping—this is called the completion of preparatory application (prayoga). Later, leaping with intervention, both directly and reversely, between contaminated and uncontaminated attainments is called the accomplishment of leaping absorption. "Keen-rooted non-learners of the three continents" clarifies the locations and persons: cultivating leaping attainments occurs only in the places of the three continents of human beings, and furthermore, only keen-rooted, non-occasional arhats are able to cultivate it. Now, it clarifies that bodhisattvas are naturally able to leap: for example, in direct leaping, upon emerging from the first dhyāna, one should enter the second dhyāna, but instead enters the third dhyāna—this is leaping over one; if upon emerging from the first, one enters the fourth dhyāna, this is leaping over two; directly entering the absorption of cessation (nirodhasamāpatti) is called complete leaping. Reverse leaping is likewise.

Regarding the Commentary's line "it is also named the lion-stride samādhi (siṃhavikrīḍitasamādhi)": it is named so because of leaping and jumping. This is the third name among the one hundred and eight samādhis in the *Mahāprajñāpāramitopadeśa*. When a bodhisattva attains this samādhi, they attain mastery in both entering and emerging, slow and fast, among all samādhis. It is just as when all the wild beasts are roaming at play, if they see a lion, they are all terrified; when the lion plays, among the beasts, it kills the strong ones and releases those that submit. The bodhisattva is also like this: having attained this samādhi, among the non-Buddhists, they shatter the strong ones and deliver those who have faith; therefore, it is named the lion-stride samādhi. The one hundred and eighth samādhi is named "free from attachment, like space, unstained," and the very first is the Śūraṅgama.

Regarding the Commentary's line "the second is named the jewel-seal samādhi (ratnamudrāsamādhi)": the *Mahāprajñāpāramitopadeśa* says: "It is able to seal all samādhis. Among all jewels, the Dharma-jewel is the true jewel; in the present life, future lives, and even up to nirvāṇa, it is able to bring benefit. It is like the Buddha saying to the monks: 'I teach you the Dharma, namely the Dharma-seal; the Dharma-seal is a jewel, it is a door to liberation.'" In the doctrinal door of the Tripiṭaka, the three Dharma-seals are taken as the Dharma-seal. In the Mahāyāna, there is only the single Dharma-seal of the true mark of all phenomena. The samādhi that corresponds with the prajñā of the true mark is named the jewel-seal samādhi.

Regarding the Commentary's text from "furthermore, the above two and three" downward: above, it explained according to the text; now, it gathers them under the three dhyānas, because the various sūtras and treatises mostly use three. As explained in the first assembly, it shall now be re-explained. Fascicle forty-three of the *Yogācārabhūmi* states: "What is a bodhisattva's 'all dhyāna'? It means this dhyāna briefly has two kinds: first, worldly; second, transworldly. Furthermore, there are three kinds: first, dwelling happily in the present phenomena," and so on. The treatise's explanation says: "Whatever dhyāna of bodhisattvas is free from all conceptual differentiation, able to generate bodily and mental pliancy, and is most extremely tranquil; free from agitation, free from all savoring of attachment, and obliterates all marks—know that this is called dwelling happily in the present phenomena. Whatever dhyāna of bodhisattvas is able to induce and abide in various superior, inconceivable, and immeasurable concentrations subsumed under the lineage of the ten powers, up to: whatever dhyāna of bodhisattvas is able to induce and abide in all bodhisattvas' unshared merits such as the liberations, bases of overcoming, bases of totality, unhindered analytical knowledges, non-contention, and aspiration-vows—this is called dhyāna of merit that induces concentration. Whatever dhyāna of bodhisattvas is able to induce benefit for sentient beings, acting as an assistant in their various activities"—below it is cited by meaning—pacifying suffering, removing fear, providing rescue and protection, praising the merits of the Three Jewels, and taming sentient beings constitutes the third dhyāna.
Regarding the Commentary's line from "furthermore, it connects to the ten kinds" downward: this is the ninth among the nine doors.