勝鬘寶窟 2.25

2.25

禪度亦三。「於彼眾生以不亂心不外向心」者，心不住於一境，名為亂心。心緣外境，名外向心。此是定障，菩薩得定，故遠離之。有人言：不亂者，離性亂。不外向者，離事亂。《佛性論》云「性亂者是五識中亂，事亂者是意識中亂。」又《淨名》云「心不住內亦不在外，是為菩薩晏坐。」「第一正念」者，上明所離，今明所得。生空法空，常以空理自安，故云正念。問：生空法空，此是正慧，云何言正定？答：即一空觀，二義說之，窮照曰慧、極靜為定。故《成實論》云「爾時二種，如實知名慧、攝心名三昧。」又念是禪因，能生定心，如禪支及四如意足。不言第一正定，而舉其因者，對下不忘，顯守境力。「乃至久時所作」，身業也。「久時所說」者，口業也。「終不忘失」，明定心恒憶，久時身口業不忘也。問：何故有此意來？答：菩薩因定發宿命通，故憶持久所作事。又因定得於三輪：第一正念，謂因定得他心輪；久時所作，是神通輪；久時所說，是說法輪，並不忘失也。夫心喧則情暗、神靜則慮明，故見曠劫如在目前，故云不忘失也。

The pāramitā of dhyāna also has three parts. Regarding "toward those sentient beings, with an undistracted mind and a mind not turned outward": a mind not dwelling on a single object is called a distracted mind. A mind grasping after external objects is called a mind turned outward. These are obstacles to meditative absorption; the bodhisattva has attained meditative absorption, and therefore leaves them far behind. Some say: being undistracted is departing from distraction of nature; not being turned outward is departing from distraction of phenomena. The Foxing lun says: "Distraction of nature is distraction within the five consciousnesses; distraction of phenomena is distraction within the mental consciousness." Furthermore, the Vimalakīrtinirdeśa says: "The mind neither dwelling within nor being without is the bodhisattva's quiet sitting." "Foremost right mindfulness": the above explained what is departed from, and now explains what is attained. In emptiness of sentient beings and emptiness of phenomena, constantly being at peace through the principle of emptiness, it is therefore called right mindfulness. Question: Emptiness of sentient beings and emptiness of phenomena are right wisdom; why is this called right meditative absorption? Answer: It is a single contemplation of emptiness spoken of in terms of two aspects: exhausting illumination is called wisdom, and utmost stillness is meditative absorption. Therefore the Tattvasiddhi-śāstra says: "At that time there are two kinds: knowing in accordance with reality is called wisdom; collecting the mind is called samādhi." Furthermore, mindfulness is the cause of dhyāna, capable of producing the concentrated mind, like the factors of dhyāna and the four bases of psychic power. Instead of saying "foremost right meditative absorption," it adduces its cause to correspond to "never forgetting" below, revealing the power of guarding the object. "Even to the point of what was done long ago" refers to bodily karma. "What was spoken long ago" refers to oral karma. "Never forgetting or losing" clarifies that the mind in meditative absorption constantly recollects, not forgetting bodily and oral karma of long ago. Question: Why is this meaning introduced? Answer: Because of meditative absorption, the bodhisattva arouses the supernormal power of knowing past lives, and therefore recollects things done long ago. Furthermore, because of meditative absorption, he attains the three wheels: foremost right mindfulness refers to attaining the wheel of reading others' minds through meditative absorption; what was done long ago is the wheel of supernormal manifestations; what was spoken long ago is the wheel of teaching the Dharma—none of which are forgotten or lost. Indeed, when the mind is clamorous, perception is obscured; when the spirit is tranquil, thought is clear. Therefore, seeing distant kalpas as though before one's eyes, it is said to "never forget or lose."