大般涅槃經義記 9.35

9.35

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.