大般涅槃經義記 10.48

10.48

第二段中文復有四：一明樂定、樂慧之別，先辨所樂、後顯所入。二明薰禪不薰禪異。如是二人：一者修禪有五階差，「二者不修」略以標舉。下重辨其五階修相，先問、次列、後約論果。是義云何？此人修得四禪定已先薰四禪，先入四禪無漏心中，次入四禪有漏心中，後入四禪無漏心中。是一一中多心相續以漸略之，乃至一一各別二心，名為薰禪。方便道成各別一心，名薰禪成。成中合有五重往來，有十五心，十心無漏、五心有漏。次薰三禪，次二次初，作法同前。此五番中，初番為「下」、第二為「中」、第三為「上」、第四「上中」、第五「上上」。第四禪中修下便罷，生無煩天，此名少廣；至中便止，生無熱天；至上便休，生善可見；至上中者，生善見天；至上上者，生阿迦尼吒，此名無小。若不退者，欲界命終徑生五淨，以下三禪愛結盡故所以不生，四禪有愛是故往生，如此生者不名上流。若有退者，於下三禪乃至廣果，後還斷結重修薰禪方生淨居，如此往者方名上流。此第二竟。三重明樂定、樂慧之相。「一樂論義」是樂慧也。「二樂寂靜」是樂定也。「樂靜無色、樂論五淨」約因顯果。四重明薰禪不薰禪異。與前何別而復更論？前是初薰，此是退後生上重薰。「復二」總舉，「薰與不薰」列其二名。薰義如前。「薰入五淨、不薰無色」約因顯果。「盡壽而般」明無中滅。

Within the second section, the text has four parts: First, it explains the distinction between delighting in samādhi and delighting in wisdom, first discerning what they delight in, and then revealing what they enter. Second, it explains the difference between permeating dhyāna and not permeating dhyāna. As for these two persons: as for 'the first cultivates dhyāna through five graded stages,' and ''the second does not cultivate it' briefly sets it forth. Below, it re-examines the marks of the cultivation through five stages, first questioning, next listing, and then discussing the results based on this. What does this mean? After this person has cultivated and attained the concentration of the four dhyānas, they first permeate the fourth dhyāna: they first enter the undefiled mind of the fourth dhyāna, next enter the defiled mind of the fourth dhyāna, and then enter the undefiled mind of the fourth dhyāna. Within each of these, multiple mental moments succeed one another, gradually abbreviating them until each separately has two mental moments; this is called 'permeating dhyāna.' When the path of expedient means is completed, each separately has one mental moment; this is called the completion of permeating dhyāna. In its completion, there are in total five back-and-forth stages consisting of fifteen mental moments: ten undefiled mental moments and five defiled mental moments. Next, one permeates the third dhyāna, next the second, and next the first, following the same procedure as before. Among these five rounds, the first round is 'inferior,' the second is 'intermediate,' the third is 'superior,' the fourth is 'superior-intermediate,' and the fifth is 'supreme.' If in the fourth dhyāna one cultivates the inferior and then ceases, one is born in the Avṛha heaven; this is called 'minor expansiveness.' If one stops upon reaching the intermediate, one is born in the Atapa heaven. If one pauses upon reaching the superior, one is born in Sudṛśa heaven. If one reaches the superior-intermediate, one is born in Sudarśana heaven. If one reaches the supreme, one is born in Akaniṣṭha heaven; this is called 'without smallness.' If one does not retrogress, upon the end of life in the desire realm one is directly born into the five pure abodes; because the fetters of attachment in the lower three dhyānas are exhausted, one is not born [there]; because attachment still exists toward the fourth dhyāna, one is therefore born there. One who is born in this manner is not called an upward-flowing one. If one retrogresses, [dwelling] in the lower three dhyānas up to Bṛhatphala, and later cuts off the fetters again and re-cultivates permeating dhyāna, only then is one born in the pure abodes; only one who proceeds in this manner is called an upward-flowing one. This concludes the second part. Third, it re-explains the marks of delighting in samādhi and delighting in wisdom. 'The first delights in discussing doctrine' is delighting in wisdom. 'The second delights in stillness' is delighting in samādhi. 'Delighting in stillness [leads to] the formless realm, while delighting in discussion [leads to] the five pure abodes' reveals the results in terms of the causes. Fourth, it re-explains the difference between permeating dhyāna and not permeating dhyāna. How does this differ from the previous one that it is discussed again? The former was the initial permeation, while this is the re-permeation upon retrogressing and being born above. 'Again, there are two' introduces them generally; 'permeating and not permeating' lists the two names. The meaning of permeation is as before. 'Permeating leads to entry into the five pure abodes, while not permeating leads to the formless realm' reveals the results in terms of the causes. 'Entering parinirvāṇa at the end of life' clarifies that there is no cessation in the intermediate state.