俱舍論記 28.67

28.67

「頌曰至捨念中受定」者，頌答。就此頌中，略作二門分別：一明諸地通局、二明支數不等。言諸地通局者，四靜慮支總有十八，大例有三：一是所依定。此有四種，即四定體。此與諸支為所依故，故通諸地，無勞問答。二地法應有。此有六種，謂初定尋、伺、喜；二定喜；三定樂；四定中受。此之六種地法應有，故於諸地或有或無，無勞問答。三別緣建立。此有八種，謂初定樂；二定內淨樂；三定捨、念、慧；四定捨、念。略依第三問答分別。《婆沙》八十意解云「問：輕安、行捨一切地有，何故初、二立輕安非行捨？三、四立行捨非輕安？復次初、二輕安用勝，性舉治惛沈；三、四行捨用勝，沈靜治掉舉。復次為治五識及所引身麁重故，初定立輕安；為治初定三識及所引身麁重故，第二定立輕安。二、三定中無麁識身及所引身麁重可對治故，三、四不立輕安為支。既無輕安，故立行捨。復次三定捨極喜、四定捨極樂，故立行捨。初、二定不立行捨，故立輕安。」問：信通諸地，何故唯於二定立支？《婆沙》意云「復次初定尋、伺如火，身識如泥，令心相續熱惱濁亂，信不明淨，如熱泥中面像不現。二定無如是事，信相明淨，如清冷水面像得現。第三靜慮有極悅受、第四靜慮有勝捨受，覆心相續，信相不現。復次諸瑜伽師得第二定初生勝信，既於界、地俱能分離，乃至有頂後必當離。初定未生定信，後二而非是初起。復次起增上信必依大喜，因喜信者信必堅固。第二靜慮有極勝喜，故唯此立內等淨支。」問：慧通諸地，何故唯於第三定立？《婆沙》意云「順三定故。復次第三定有極適悅受，為耽此樂，不欣上地勝法能為自地留難，對治此故立正慧支。故世尊說：應以正慧覺了此樂，上、下地中無有自地極樂留難如此地者。復次初定有麁尋、伺，二定有極喜躍，四定有勝捨受，以勝捨受是無明、正慧是明，明、無明分互相違害，由尋、伺等覆障正慧，不於彼立。第三定中無有如彼覆正慧法。」問：念通諸地，何故唯於三、四立支？《婆沙》意云「念順後二。復次第三定為第二定勝喜所漂溺，第四定為第三定勝樂留礙，由為下地所留難故，於自地染不能出離，是故世尊勸住正念。復次初定有麁尋、伺猶如暴風，二定有極喜躍如水濤波，覆障正念；後二即無此過。」二明支數不等者，問：何故初、三等五？二、四齊四？《婆沙》解云「復次欲界諸惡難斷、難破、難可越度故，初靜慮建立五支，為牢強對治。第二靜慮重地極喜，難斷、難破、難可越度，第三靜慮建立五支，為牢強對治。初及第三俱無是事故，二、四唯四。復次為對治欲界增上五欲境貪，故初立五為治。二定五部重地喜受，故三定五。初及第三俱無是事故，二、四各四。復次為欲隨順超定法故，謂從五支定超入五支定，復從四支定超入四支定，以支等者易可超故。問：若從第三靜慮超入空無邊處，復從第四靜慮超入識無邊處，彼俱無支，云何隨順？答：諸外、內事初作時難，後成辨時不假隨順。且外事者，如遮諾迦與臣壞月，十二年中學造金法，初成一粒如擴麥量，便師子吼：『我等今者能造金山。』言內事者，如瑜伽師修神境通，初學離地如半巨勝，後離地如一巨勝，如是漸漸半麥、一麥乃至一尋。彼後成時，隨心欲往色究竟天，自在能往。超定亦爾，初時難故，假支齊等；後時易故，設不立支亦能超入（已上論文）。」

"The verse states: […] equanimity, mindfulness, neutral sensation, and absorption" is the verse answering the question. Within this verse, two analytical gates are briefly established: first, explaining the universal and restricted [distribution across] the stages; second, explaining the unequal number of factors. Regarding the universal and restricted [distribution across] the stages: the factors of the four dhyānas are eighteen in total, which fall broadly into three categories: First, absorption as the support. This is of four kinds, namely, the substantive natures of the four absorptions. Because this serves as the support for the various factors, it is common to all stages; there is no need for questions and answers [about it]. Second, [factors that] necessarily exist according to the dharma of that stage. These are of six kinds, namely: investigation, analysis, and joy in the first dhyāna; joy in the second dhyāna; bliss in the third dhyāna; and neutral sensation in the fourth dhyāna. Because these six kinds necessarily exist according to the dharma of that stage, they may be present or absent across the stages; there is no need for questions and answers [about them]. Third, [factors] established based on specific conditions. These are of eight kinds, namely: bliss in the first dhyāna; internal clarity and bliss in the second dhyāna; equanimity, mindfulness, and discernment in the third dhyāna; and equanimity and mindfulness in the fourth dhyāna. The questions and answers are briefly distinguished based on this third category. The meaning in Vibhāṣā 80 explains: "Question: Prahsrabdhi and upekṣā exist in all stages. Why are prahsrabdhi and not upekṣā established in the first and second, while upekṣā and not prahsrabdhi is established in the third and fourth? Answer: Furthermore, in the first and second, the activity of prahsrabdhi is superior, as its nature is elevated, counteracting torpor; in the third and fourth, the activity of upekṣā is superior, as its nature is calm and quiet, counteracting agitation. Furthermore, to counteract the five consciousnesses and the heaviness of the body induced by them, prahsrabdhi is established in the first dhyāna; to counteract the three consciousnesses of the first dhyāna and the heaviness of the body induced by them, prahsrabdhi is established in the second dhyāna. In the second and third dhyānas, there is no coarse collection of consciousnesses or heaviness of the body induced by them to be counteracted; thus, prahsrabdhi is not established as a factor in the third and fourth. Since prahsrabdhi is absent, upekṣā is established. Furthermore, the third dhyāna abandons extreme joy, and the fourth dhyāna abandons extreme bliss; therefore, upekṣā is established. In the first and second dhyānas, upekṣā is not established; therefore, prahsrabdhi is established." Question: Faith is common to all stages. Why is it established as a factor only in the second dhyāna? The Vibhāṣā's meaning states: "Furthermore, in the first dhyāna, investigation and analysis are like fire, and the bodily consciousness is like mud, causing the mental continuum to be tormented, turbid, and disturbed, so that faith is not bright and clear, just as a facial reflection does not appear in hot mud. In the second dhyāna, there are no such things; the characteristics of faith are bright and clear, just as a facial reflection can appear in clear, cool water. The third dhyāna has an extremely pleasant sensation, and the fourth dhyāna has a superior neutral sensation, which obscure the mental continuum so that the characteristics of faith do not appear. Furthermore, when yogins attain the second dhyāna, superior faith first arises; having become detached from both the realm and the stage, they will inevitably become detached later on, up to the peak of existence. In the first dhyāna, stable faith has not yet arisen; in the latter two, it is not a first arising. Furthermore, the arising of sovereign faith necessarily relies on great joy; for one whose faith is caused by joy, faith is necessarily firm. The second dhyāna has supreme joy; therefore, the factor of internal clarity is established only in this [stage]." Question: Discernment is common to all stages. Why is it established only in the third dhyāna? The Vibhāṣā's meaning states: "Because it conforms to the third dhyāna. Furthermore, the third dhyāna has an extremely pleasant sensation; craving this bliss and failing to aspire to the superior dharmas of the higher stages can become an impediment within its own stage. To counteract this, the factor of right discernment is established. Therefore, the World-Honoured One said: 'One should perceive this bliss with right discernment.' Among the higher and lower stages, there is no impediment of extreme bliss of its own stage like that of this stage. Furthermore, the first dhyāna has coarse investigation and analysis, the second dhyāna has extreme exhilaration, and the fourth dhyāna has a superior neutral sensation. Because superior neutral sensation is ignorance, and right discernment is knowledge, and the categories of knowledge and ignorance mutually conflict, right discernment is obstructed and occluded by investigation, analysis, and so forth; thus, it is not established in those. In the third dhyāna, there is no dharma that obstructs right discernment like those." Question: Mindfulness is common to all stages. Why is it established as a factor only in the third and fourth? The Vibhāṣā's meaning states: "Mindfulness conforms to the latter two. Furthermore, the third dhyāna is swept away and submerged by the supreme joy of the second dhyāna, and the fourth dhyāna is obstructed by the supreme bliss of the third dhyāna; being impeded by the lower stages, one cannot transcend the defilement of one's own stage. Therefore, the World-Honoured One exhorted one to abide in right mindfulness. Furthermore, the first dhyāna has coarse investigation and analysis, which are like a violent storm; the second dhyāna has extreme exhilaration, which is like crashing waves of water, obscuring right mindfulness. The latter two are free of these faults." Regarding the second point, the unequal number of factors: Question: Why do the first and third equally have five, while the second and fourth both have four? The Vibhāṣā explains: "Furthermore, because the evils of the desire realm are difficult to sever, difficult to break, and difficult to cross over, the first dhyāna establishes five factors as a powerful antidote. In the deep stage of the second dhyāna, extreme joy is difficult to sever, difficult to break, and difficult to cross over; [therefore,] the third dhyāna establishes five factors as a powerful antidote. Since neither the first nor the third [as objects] has such conditions [with respect to the second and fourth], the second and fourth have only four. Furthermore, to counteract attachment to the five sense objects of the desire realm, the first establishes five. As an antidote to the joy sensation of the five categories of the deep stage of the second dhyāna, the third dhyāna has five. Since neither the first nor the third has such conditions, the second and fourth each have four. Furthermore, it is to conform to the method of skipping absorptions: that is, from a five-factored absorption one leaps into a five-factored absorption, and again from a four-factored absorption one leaps into a four-factored absorption, because when factors are equal, it is easy to leap. Question: If one leaps from the third dhyāna into the sphere of boundless space, and again leaps from the fourth dhyāna into the sphere of boundless consciousness, and neither of those has factors, how does this conform? Answer: All external and internal activities are difficult when first undertaken, but when accomplished later, they do not rely on conformity. As for external activities: for example, Cāṇakya and his minister Candragupta studied the method of making gold for twelve years; when they first produced a single grain the size of a barley grain, they made a lion's roar: 'We can now create a mountain of gold!' As for internal activities: for example, when a yogin cultivates the supernormal power of psychic transformation, upon first training he leaves the ground by half a sesame seed, later by one sesame seed, and gradually half a barley grain, one barley grain, and up to one fathom. When he later accomplishes it, he can go to Akaniṣṭha Heaven at will, with complete mastery. Skipping absorptions is also like this: because it is difficult at first, it relies on an equal number of factors; because it is easy later on, even without established factors, one can leap into them (the above is the text of the treatise)."