維摩經略疏 4.29

4.29

From "At that time Vimalakīrti" onward is third: directly recounting the text on being unequal. It has three parts: first, a general rebuke; second, separately showing true quiet sitting; third, concluding with seal and confirmation. First is the general rebuke. The statement "It is not necessary that this sitting is quiet sitting" does not completely negate it, but intends to reproach his biased state as not being ultimate. What kind of quiet sitting was Śāriputra practicing that he was rebuked? Viewing this in light of the subsequent text, it was mostly the various dhyānas and the cessation concentration of the half-word Tripiṭaka. Since he could not tend toward the quiet sitting of the full-word teaching, entering the cessation concentration of the various dhyānas incurred six faults; therefore he rebuked him, saying "not necessary." "Not necessary" is simply an expression of incompleteness; if it were inconceivable, it would be "necessary." The Abhidharma explains that the unconditioned conditioned factors of cessation come and go, and those in the stage of succession have thirteen ways of entering the cessation concentration. The Tattvasiddhi explains the cessation of the mind of emptiness in two places. Now it is explained that the three vehicles of the Tripiṭaka entering the cessation of feeling and perception differ in five ways: first, relying on the fundamental, universally illuminated pure dhyānas; second, relying on the eight liberations as contemplation dhyāna; third, relying on the nine successive concentrations as refining dhyāna; fourth, relying on the lion's sprint as perfuming dhyāna; fifth, relying on transcendence as cultivating dhyāna. The first comes from the Mahāsaṃnipāta; the latter four come from the Dàpǐn; these were set forth by [the master of] Mount Nányuè. First, relying on the fundamental pure dhyānas: gained through universally illuminated contemplation, the first dhyāna contemplates form as like foam; the second dhyāna, like a cloud; the third dhyāna, like a shadow; the fourth dhyāna, like a mirror image. Next, extinguishing form and apprehending emptiness, with single-mindedness one conditions on emptiness up to neither-perception-nor-non-perception; although coarse afflictions are absent, one still accomplishes ten subtle dharmas, which are still the afflictions of saṃsāra. When a disciple of the Buddha knows it is not the noble dharma, he is able to extinguish it, and also extinguishes the mind that is able to extinguish; because the mental factors are extinguished, it is called the concentration of the cessation of feeling and perception. Next, explaining the liberations: contemplating the impurity of the internal and external body, white bones radiating light, one enters the first liberation. With the two stations of mastery, extinguishing the delusions of the first dhyāna, one enters the second dhyāna. With the third and fourth stations of mastery, the delusions of the second dhyāna are extinguished. From that time onward, there is no form of foam, clouds, or mirror images; one only contemplates pure form and enters the third dhyāna, being pure because one conditions on the pure. Refining the eight forms radiating light, extinguishing the delusions of the third dhyāna, one accomplishes the four stations of mastery of the fourth dhyāna and the eight spheres of totality. If, extinguishing form, one conditions on emptiness up to neither-perception-nor-non-perception, one also knows that neither-perception-nor-non-perception still has the four aggregates and ten kinds of subtle delusions; contemplating deeply, one separates from attachment and advances to cultivate the cessation of feeling and perception. If all feeling and various mental factors are extinguished, and in the body one realizes the cessation of feeling and perception, that is the cessation of feeling and perception; the liberations in the stage of cause are called liberations (bèishě). If uncontaminated [wisdom] arises and the delusions of neither-perception-nor-non-perception are exhausted, at that time the bèishě changes its name to liberation (jiětuō). If the fruit is spoken of within the cause, it is also called liberation; if the cause is spoken of within the fruit, it is also called bèishě. But now it cannot be called liberation, because when an anāgāmin relies on the eight liberations to attain entry into the nine successive concentrations, it still cannot be called liberation; if it were liberation, he should be an arhat, so how could he still be a body-witness anāgāmin? Entering by way of the liberations is slightly superior to the universally illuminated. Third, relying on the nine successive concentrations: previously, although one entered the cessation concentration through the liberations, it required intentional resolution and was not spontaneous. Now, refining the liberations, beginning from the first dhyāna and entering successively up to neither-perception-nor-non-perception, spontaneously entering into the cessation concentration is easy; it is just that when emerging, it is like awakening from sleep. Fourth, relying on the lion's sprint: whereas previously relying on refining dhyāna one only entered successively, now it is explained that not only does one enter successively up to the cessation concentration, but without interruption one arises from the cessation concentration and emerges successively from neither-perception-nor-non-perception down to the first dhyāna, and the concentration power is even superior. Fifth, relying on transcendence: although previously entering and emerging were unimpeded and uninterrupted, one was not yet able to enter by transcendence or emerge by transcendence. Now this transcendent dhyāna is able to transcend into the cessation concentration from nothingness, or even transcend into the cessation concentration from the first dhyāna, fully as stated in the Dàpǐn. This is like the leaping of a yellow lion; it is called skill in entering, emerging, abiding in, and generating hundreds of thousands of samādhis; this concentration's power is the greatest. Now explaining the five flavors by way of these five: pure dhyāna is like milk; the liberations are like curd; the nine concentrations are like raw butter; the sprint is like clarified butter; transcendence is like the finest ghee. Transcendent dhyāna is able to possess the samādhi of aspiration-knowledge and non-contention, the four analytical knowledges, the three clearances, the six superknowledges, the eighteen transformations, and other merits; among all dhyānas it is the utmost summit, and even within all dhyānas transcendence, emerging, and entering are all called the summit.