[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 9.35 # 大般涅槃經義記 9.35 大般涅槃經義記 9.35 - **Language:** Classical Chinese ### [9.35](https://indike.org/pramana/in.bauddha.taisho.1764.9.35) 第四開合辨相之中偏論定慧。定中增數次第辨之，先分為二，二有兩門：一就位分，二世俗八禪名為世間、無漏出世；二約修分二，亦得名為就人分二，先舉、次列、下就人辨。次增說三。文顯可知。次增說四，下品淨定喜為下地煩惱所敗，名為退分，非是已退。又為自地煩惱所雜，亦名退分。中品淨定堅守自地，不為下地煩惱所敗，名為住分。又不為於自地煩惱之所陵雜，亦名為住。上品淨定能厭自地欣求上靜，名勝進分。能作大益是決定分。有漏心中學觀諦理趣向聖道名決定分，能生聖道名作大益。次增說五，先總標舉。「五智」總顯，下列其名。「無食」，初禪，離揣食故。「無過三昧」亦是初禪，離欲惡故。「身意清淨一心三昧」是第二禪，離六識中覺觀麁動名身意淨，內淨一處名為一心。「因果俱樂」是第三禪。「常念三昧」是四禪止，得時不動故曰常念。次增說六，前五猶是五停心觀，觀事住心。但此於彼五停心中，略無第四分折界入，分彼第五阿那般那以之為二，故亦有五。數息義邊以為第四，阿那般那念覺觀過生心厭離，說為第五念覺觀矣。後一理觀。次增說七，七有兩門：前七就行，定覺為主，餘六皆是定家眷屬，相從名定；後七就人。次增說八，謂八解脫，義如別章。第八門中滅盡解脫，經論大同，唯《成實》中說煩惱滅以為第八。次增說九，謂九次第定，此九唯取根本禪體轉相趣入不通方便。次增說十，謂十一切入，少異餘處。無火一切，加無所有，是其異也。何故如是？此乃為破事火外道，是故除却火一切入；為成十數，加無所有。十一切入，廣如別章，此應具論。 > Within the fourth, analyzing characteristics through expansion and contraction, concentration and wisdom are discussed in particular. Within concentration, they are distinguished successively in increasing numbers. First, it is divided into two. The two have two approaches: first, dividing by stage—the eight worldly dhyānas are called mundane, while the undefiled are supramundane; second, dividing into two in terms of cultivation, which may also be called dividing into two in terms of persons: first positing, next listing, and below distinguishing in terms of persons. Next, increasing to explain three: the text is clear and understandable. Next, increasing to explain four: lower-grade pure concentration is easily defeated by afflictions of lower planes, so it is called of the division of falling away, though it has not already fallen away; also, being mixed with afflictions of its own plane is also called of the division of falling away. Medium-grade pure concentration firmly guards its own plane and is not defeated by afflictions of lower planes, so it is called of the division of abiding; also, not being encroached upon and mixed with afflictions of its own plane is also called abiding. Upper-grade pure concentration can feel revulsion toward its own plane and joyfully seek higher serenity, so it is called of the division of superior progress. Being able to bring about great benefit is the definitive division: in a defiled mind, learning to contemplate the principle of the truths and proceeding toward the noble path is called the definitive division; being able to produce the noble path is called bringing about great benefit. Next, increasing to explain five: first stating the overarching category—"five knowledges" generally indicates it—and below listing their names. "Without food" is the first dhyāna, because it is separated from morsel food. "Faultless samādhi" is also the first dhyāna, because it is free from desire and evil. "One-pointed samādhi of purity of body and mind" is the second dhyāna: being free from the coarse movement of vitarka and vicāra among the six consciousnesses is called purity of body and mind, and inner purification in one place is called one-pointedness. "Joyful in both cause and fruit" is the third dhyāna. "Constant mindfulness samādhi" is the calming of the fourth dhyāna: having attained it, it is unshakeable, hence called constant mindfulness. Next, increasing to explain six: the first five are still the fivefold contemplation of stopping the mind, contemplating phenomena to rest the mind; but here within those fivefold contemplations of stopping the mind, it omits the fourth, the analysis of realms and sense bases, and divides the fifth, ānāpāna, into two, so there are also five. In terms of counting breaths, it constitutes the fourth; mindful of the faults of vitarka and vicāra, ānāpāna gives rise to a mind of revulsion, which is stated as the fifth, mindfulness of vitarka and vicāra. The last one is the contemplation of principle. Next, increasing to explain seven: the seven have two approaches: the first seven are in terms of practice, where the concentration enlightenment factor is primary and the remaining six are all retinue of concentration, named concentration by association; the latter seven are in terms of persons. Next, increasing to explain eight, which refers to the eight liberations, the meaning of which is as \[stated\] in a separate chapter; in the eighth gateway, the liberation of cessation, sūtras and treatises are largely the same, but only the Tattvasiddhi explains the cessation of afflictions as the eighth. Next, increasing to explain nine, which refers to the nine successive meditative absorptions; these nine take only the fundamental dhyāna-essence and their gradual transitions, not extending to expedients. Next, increasing to explain ten, which refers to the ten totalities, slightly differing from other texts; having no fire totality and adding the \[totality of\] nothingness is its difference. Why is it like this? This was in order to refute non-Buddhists who worshipped fire; therefore the fire totality was removed, and to complete the count of ten, nothingness was added. The ten totalities are broadly as \[stated\] in a separate chapter; here they should be discussed fully. > — English (machine translation) (machine translation) - [Previous: 9.34](https://indike.org/pramana/in.bauddha.taisho.1764.9.34) - [Next: 9.36](https://indike.org/pramana/in.bauddha.taisho.1764.9.36) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1764.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.9.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.9.35](https://indike.org/pramana/in.bauddha.taisho.1764.9.35) · Pramāṇa