俱舍論頌疏論本 28
English (machine translation) 28
- Language
- English
28.1
Explanation: One-pointedness of mind is called concentration (samādhi). Because this chapter extensively elucidates it, it is named "Analysis [of Concentrations]". Within this chapter, there are three main sections: first, explaining the virtues of concentration; second, explaining the endurance of the True Dharma in the world; third, explaining the author's purpose in composing the treatise.
28.2
Under explaining concentration, there are two parts: first, explaining the various absorptions that are the basis; second, explaining the virtues based upon them.
28.3
Under explaining the various absorptions, it is divided into four sections: first, explaining the four dhyānas; second, explaining the four formless absorptions; third, explaining the eight meditative attainments (samāpatti); fourth, explaining the various concentrations (samādhi).
28.4
Hereunder is the first, explaining the four dhyānas. The treatise says: "The virtues accomplished through the various knowledges have already been explained; the virtues of other natures should now be analyzed. Therein, we first analyze the absorptions on which they rely. First, among the absorptions, what are the dhyānas?" The verse says:
28.5
"The four dhyānas are each twofold; / of these, [the dhyānas as] rebirth have already been explained. / Concentration is a wholesome one-pointedness, / accompanied by an essence of five aggregates. / The first is endowed with examination, joy, and bliss; / the later ones gradually abandon the preceding factors."
28.6
Explanation: Regarding "the four dhyānas are each twofold": the four kinds of dhyāna each have two types: first, dhyāna as rebirth; second, dhyāna as concentration.
28.7
Regarding "of these, [the dhyānas as] rebirth have already been explained": of the two dhyānas, the nature of the four dhyānas has already been explained in the "Chapter on the World." That is, the "Chapter on the World" explained that there are seventeen heavens in the form realm, which are the dhyānas as rebirth.
28.8
Regarding "concentration is a wholesome one-pointedness, / accompanied by an essence of five aggregates": the nature of dhyāna as concentration is exclusively wholesome one-pointedness of mind. Strictly speaking, its intrinsic nature is wholesome samādhi; if accompanied by attendants, its essence is the five aggregates (the presence of the aggregate of matter refers to the discipline arising with concentration). Question: "What is called one-pointedness of mind?" Answer: "It means causing the mind to focus exclusively on a single object." Question: "What is meant by dhyāna?" Answer: "Because concentration is tranquil and capable of careful reflection. The essence of reflection is wisdom; concentration possesses the function of tranquility and gives rise to the reflection of wisdom; hence it is called dhyāna (meditative reflection)." Question: "The formless concentrations are also capable of tranquil reflection; they should also be called dhyāna." Answer: "Formless concentrations are not called dhyāna because the name dhyāna is established in terms of excellence. The concentrations of the form realm are superior, so they alone are called dhyāna; just as in the worldly realm it is said that what emits light is called the sun, and although fireflies and candles have light, they cannot be called the sun." Question: "Why are the concentrations of the form realm alone called superior?" Answer: "First, among the concentrations, they encompass eighteen factors; second, calming (śamatha) and insight (vipaśyanā) operate in balance, being most capable of reflection; third, they are called dwelling in happiness in the present life; fourth, they are called the path of easy progress. Therefore, the concentrations of the form realm alone are called dhyāna." Question: "How do defiled concentrations of the form realm obtain this name?" Answer: "Because they are also capable of wrong reflection, the World-Honoured One also spoke of evil dhyānas." Question: "One-pointedness of mind is the essence of dhyāna; based on what characteristics are the first, second, third, and fourth established?" Answer: "The verse says: 'The first is endowed with examination, joy, and bliss; / the later ones gradually abandon the preceding factors.' That is, within the first concentration, being endowed with examination, joy, and bliss, it is called the first dhyāna. The latter three concentrations gradually abandon the preceding factors: abandoning only examination, having the factors of joy and bliss, establishes the second dhyāna. If one abandons examination and joy, having only the factor of bliss, it establishes the third dhyāna. Fully abandoning all three establishes the fourth dhyāna. Therefore, one-pointedness is divided into four kinds."
28.9
From this, second, explaining the formless absorptions. The treatise says: "Dhyāna has been analyzed; what are the formless [absorptions]?" The verse says:
28.10
"The formless are likewise, / four aggregates detached from a lower stage. / Together with the three higher preliminary stages, / they are collectively named from removing the notion of form. / 'Formless' means the absence of form; / subsequent form arises from mind. / The three beginning with boundless space / derive their names from preliminary practice. / Neither-notion-nor-non-notion / is named because it is obscure and faint."
28.11
Explanation: Regarding "the formless are likewise": the four formless absorptions in essence each have two kinds: the essence of the formless as rebirth has already been explained in the "Chapter on the World"; the essence of the formless as concentration is also subsumed under the wholesome nature. Their one-pointedness of mind is identical with that of the form realm, hence it says 'likewise.'
28.12
Regarding "four aggregates": their attendant nature consists solely of four aggregates; because there is no form there, the aggregate of form is excluded. Regarding "detached from a lower stage": this analyzes their distinction. Although the intrinsic characteristic of one-pointedness of mind has no distinction, because they arise through detachment from a lower stage, they are divided into four kinds: arising from detachment from the fourth dhyāna establishes the name 'stage of boundless space'; arising from detachment from the stage of [boundless] space establishes 'stage of boundless consciousness'; arising from detachment from the stage of consciousness establishes 'stage of nothingness'; arising from detachment from the stage of nothingness establishes 'stage of neither-notion-nor-non-notion.'
28.13
Regarding "Together with the upper three preliminary [stages], they are collectively called 'removal of the perception of form'": the former four root formless [attainments], together with the preliminary stages of the upper three formless [attainments]—these seven are collectively called "removal of the perception of form." The preliminary stage of the [sphere of] boundless space does not yet receive this name, because it takes the form of the lower level as its object and thus has perceptions of form.
28.14
Regarding "The formless is called so because it lacks form": within the formless realm, because it is said to lack form, the name "formless" is established. According to the Mahāsāṃghika, Mahīśāsaka, and other [schools], form is accepted to exist in the formless realm; it is established with the name "formless" because that form is subtle.
28.15
Question: "In the formless [realm], the continuum of form is severed for many kalpas; when [a being] dies afterwards and is born below, from what does form arise?" Answer: "The verse says: 'Subsequent form arises from the mind.' This means that the karmic maturation causes of form arisen in the past perfumed and resided in the mind, and their potency has now ripened; therefore, the present form arises from that mind. This is the master's explanation based on the Sautrāntika school."
28.16
Regarding "The three, such as boundless space, derive their names from preparation": this means that prior to cultivating concentration, in the preparatory stage, because one turns away from the objective realm of form, one forms an act of resolve and contemplates boundless space; when the preparation is accomplished, it is called the 'sphere of boundless space.' Furthermore, in preparation, turning away from boundless space, one forms an act of resolve and contemplates boundless consciousness; when the preparation is accomplished, it is called the 'sphere of boundless consciousness.' Furthermore, in preparation, turning away from boundless consciousness, one forms an act of resolve and abandons all possessions, abiding in stillness; when the preparation is accomplished, it is called the 'sphere of nothingness.'
28.17
Regarding "Neither-perception-nor-non-perception is named because [perception] is faint and inferior": the fourth name is established because perception is faint and inferior. Because it lacks the clear, luminous, and superior perception of the lower levels, it receives the name "neither-perception"; because it possesses a faint and inferior perception, it is called "nor-non-perception." Therefore, with respect to the faintness and inferiority of perception in that sphere, the name is established according to its own nature, called "neither-perception-nor-non-perception." The former three formless [spheres] are established with respect to preparation; the fourth, neither-perception[-nor-non-perception], is established with respect to its own nature.
28.18
From here, thirdly, is the explanation of the eight attainments, in which there are two [parts]: first, a general explanation, and second, an individual explanation.
28.19
First, as for the general explanation of the eight attainments, the treatise states: "Having explained the formless, what are the attainments?" The verse says:
28.20
"These root attainments are eight; / The former seven each have three, / Namely, tainted, pure, and undefiled; / The last has two: tainted and pure. / Tainted means associated with craving; / Pure means mundane wholesome; / This is what is relished; / Undefiled means supramundane."
28.21
Explanation: Regarding "These root attainments are eight": the root attainments of the levels of these four dhyānas and four formless [realms] are eight in total.
28.22
Regarding "The former seven each have three, namely, tainted, pure, and undefiled": in each of the former seven levels there are three: 1. Tainted attainment, which is associated with craving. Craving is able to relish, hence it is called "taste" [or "tainted"]. Because the concentration is associated with that craving, the concentration receives the name "tainted." 2. Pure attainment, which refers to mundane wholesome concentration. Because it arises associated with non-greed and other pure and white dharmas, the concentration receives the name "pure." 3. Undefiled attainment, which refers to supramundane concentration.
28.23
Regarding "The last has two: tainted and pure": the last is the level of the peak of existence, which has two kinds of attainment, namely tainted and pure; because perception is faint and inferior, there is no undefiled [attainment].
28.24
Regarding "Tainted means associated with craving": this explains tainted concentration. Craving is called "taste"; because the concentration is associated with craving, it is called tainted concentration.
28.25
Regarding "Pure means mundane wholesome": this explains pure concentration.
28.26
Regarding "This is what is relished": this pure attainment is the objective domain relished by the preceding tainted concentration. That is, when the pure concentration ceases, that tainted concentration arises, taking the ceased pure [concentration] as its object and giving rise to deep attachment.
28.27
Regarding "Undefiled means supramundane": because craving does not take it as an object, it is not something that is relished.
28.28
From here, fourthly, is the individual explanation of the eight attainments, in which there are two [parts]: first, explaining the dhyāna factors, and second, explaining the pure attainments.
28.29
The former is divided into six: 1. explaining the number of dhyāna factors, 2. explaining the substantial entities of the factors, 3. explaining the absence of factors in the defiled, 4. explaining the name 'unshakeable', 5. explaining the differences in feelings arisen, and 6. explaining the arising of lower minds.
28.30
First, regarding the number of dhyāna factors, the treatise states: "How many factors are there in each of the four dhyānas?" The verse says:
28.31
"The initial dhyāna has five factors: / Investigation, examination, joy, bliss, and concentration; / The second has four factors: / Internal purity, joy, bliss, and concentration; / The third is endowed with five factors: / Equanimity, mindfulness, discernment, bliss, and concentration; / The fourth has four factors: / Equanimity, mindfulness, neutral feeling, and concentration."
28.32
Explanation: Only in the pure and undefiled four dhyānas are there eighteen factors. The first dhyāna possesses five factors: 1. investigation (vitarka), 2. examination (vicāra), 3. joy (prīti), 4. bliss (sukha), 5. samādhi (samādhi). The second dhyāna has only four factors: 1. internal serenity (adhyātmasaṃprasāda), 2. joy, 3. bliss, 4. samādhi. The third dhyāna possesses five factors: 1. equanimity as a mental factor (upekṣā; explained as: being equanimity among the great wholesome ground [dharmas], it is called equanimity as a mental factor), 2. right mindfulness (smṛti), 3. right discernment (samprajanya), 4. feeling of bliss (sukhavedanā), 5. samādhi (the former two are the bliss of pliancy; this bliss is the bliss of feeling). The fourth dhyāna has only four factors: 1. purity of equanimity (upekṣāparisuddhi), 2. purity of mindfulness (smṛtiparisuddhi; having separated from the eight afflictions, it gains the name 'purity', as explained below), 3. neither-painful-nor-pleasant feeling (this is the 'neutral feeling' in the verse), 4. samādhi. Question: "Why do the first two dhyānas establish pliancy and not establish equanimity, while the latter two dhyānas establish equanimity and not establish pliancy?" Answer: "The third dhyāna abandons intense joy and the fourth dhyāna abandons intense bliss, hence they establish equanimity; since the first two do not abandon them, they establish pliancy." Question: "Faith pervades all levels; why is faith established as a factor only in the second dhyāna?" Answer: "The arising of predominant, pure faith necessarily depends on great joy; because the second dhyāna has superior joy, it establishes the factor of internal serenity." Question: "Discernment pervades all levels; why does the third dhyāna alone establish discernment as a factor?" Answer: "That [level] has the feeling of bliss; lest one indulge in this bliss and not aspire to the higher levels, as an antidote to this, the factor of right discernment is established." Question: "Mindfulness pervades all levels; why do the third and fourth dhyānas alone establish mindfulness as a factor?" Answer: "This third dhyāna may be overwhelmed and submerged by the superior joy of the second dhyāna, and the fourth dhyāna may be hindered by the superior bliss of the third dhyāna; being obstructed by the lower levels, one would be unable to depart from the defilement of one's own level; therefore, the World-Honoured One urged abiding in right mindfulness." Question: "Why do the first and third dhyānas each possess five factors, while the second and fourth dhyānas each possess four factors?" Answer: "The evils of the desire realm are difficult to sever, difficult to break, and difficult to transcend; therefore, the first dhyāna must possess five factors. The second dhyāna has extremely intense joy, which is difficult to sever, difficult to break, and difficult to transcend; therefore, the third dhyāna establishes five factors. The first and third lack such circumstances; therefore, in the second and fourth, only four factors are established. Another explanation: it is in order to conform with the method of leap-over concentration—that is, leaping from a five-factored concentration into a five-factored concentration, and again leaping from a four-factored concentration into a four-factored concentration, because when the factors are equal, it is easy to leap over."
28.33
From here, secondly, is the explanation of the entities of the factors. The treatise states: "Since there are eighteen names of dhyāna factors, how many real entities are there in total among them?" The verse says:
28.34
"These real entities are eleven: / The bliss of the first two is pliancy; / Internal purity is just the faculty of faith; / Joy is just the feeling of joy."
28.35
Explanation: Although there are eighteen names, there are eleven real entities. That is, the initial five factors are precisely five real entities; the second dhyāna has three factors identical to the preceding, adding internal serenity as one, making six when added to the preceding; the third dhyāna has the concentration factor identical to the preceding, adding the other four factors, making ten when added to the preceding; the fourth dhyāna has three factors identical to the preceding, adding neither-painful-nor-pleasant feeling, making eleven when added to the preceding.
28.36
Question: "The first and second already have the factor of bliss; why does the third say that feeling of bliss is added?" Answer: "The verse says: 'The bliss of the first two is pliancy.' Because the bliss of the first two dhyānas is the bliss of pliancy, it is said that feeling of bliss is added in the third." Question: "Why is there no bliss of feeling in the first and second?" Answer: "Because the faculty of bliss does not exist in the first and second dhyānas; that is, in the first and second dhyānas there is no mental feeling of bliss, as they are said to have joy. Although the first and second dhyānas have physical feeling of bliss, while properly absorbed in concentration, there are no three [external] consciousnesses. According to the Sautrāntika school, the bliss of the first and second dhyānas is physical feeling of bliss, not the bliss of pliancy, because the Sautrāntika masters accept that physical consciousness can exist within concentration—namely, that within concentration there is a wind of pliancy born from superior concentration which conforms to and generates the feeling of bliss associated with physical consciousness, pervading and touching the body. Furthermore, they cite a sūtra: 'The noble disciples, regarding the joy born of detachment, have already severed five dharmas and cultivate five dharmas; the five cultivated are: 1. gladness, 2. joy, 3. pliancy, 4. bliss, and 5. samādhi.' In this sūtra, pliancy and bliss are spoken of separately; therefore, the bliss of the first and second is not pliancy."
28.37
Regarding "Internal purity is just the faculty of faith": this means that if one attains the second dhyāna, deep faith arises towards that concentration level being also capable of being departed from; this is called 'internal serenity.' Faith is the characteristic of purity, hence it is established with the name 'purity.' Being separated from external flows and becoming even, it is called 'internal evenness.' Being pure and internally even, it is established with the name 'internal serenity.'
28.38
Regarding "Joy is just the feeling of joy": in schools such as the Sthavira, among mental factors there is a distinct entity of joy that is not the feeling of joy. In order to distinguish from that, it is therefore said, 'joy is just the feeling of joy,' meaning that the joy of the first two dhyānas is named the feeling of joy.
28.39
From here, thirdly, is the explanation of the absence of factors in the defiled. The treatise states: "Do the defiled dhyānas have all these dhyāna factors? (A question.) Not so. (An answer.) Why? (An interrogation.)" The verse says:
28.40
"The defiled, successively from the first, / Lack joy, bliss, internal purity, / Right mindfulness, discernment, equanimity, and mindfulness; / Others say they lack pliancy and equanimity."
28.41
Explanation: In the defiled [first] dhyāna, there is no joy and bliss born of detachment, because they are not born from the departure from defilements. In the second defiled [dhyāna], there is no internal serenity, because of the turbidity of defilement. In the third defiled [dhyāna], there are no right mindfulness and discernment, because the defiled bliss causes distraction. In the fourth defiled [dhyāna], there are no purity of equanimity and mindfulness, because of defilement by afflictions.
28.42
Regarding "Others say they lack pliancy and equanimity": other masters say that the defiled [states] of the first two merely lack pliancy, and the defiled [states] of the latter two only lack equanimity as a mental factor; because these two are subsumed under the great wholesome ground [dharmas], they are absent in defiled concentration.
28.43
From here, fourthly, is the explanation of unshakeable. The treatise states: "The sūtra says that the [first] three dhyānas have agitation, while the fourth is unshakeable; based on what meaning is this stated?" The verse says:
28.44
"The fourth is named unshakeable / Because it is free from the eight afflictions; / The eight are investigation, examination, / Four feelings, and inhalation and exhalation."
28.45
Explanation: The fourth dhyāna is free from agitation by the eight afflictions; therefore, the World-Honoured One called it 'unshakeable.' The afflictions are eight: namely, investigation, examination, sorrow, pain, joy, bliss, exhalation, and inhalation. Other masters say that the fourth dhyāna is like a lamp in a closed room, illuminating without shaking; therefore, it is called unshakeable.
28.46
From here, fifthly, is the explanation of the differences in feelings arisen. The treatise states: "Are all the feelings in the dhyānas of concentration also the same when born there? (A question.) Not so. (An answer.) Why? (An interrogation.)" The verse says:
28.47
"Dhyāna by birth, from the first, / Has the feelings of joy, bliss, and equanimity, / And joy and equanimity, bliss and equanimity, / And only equanimity, respectively."
28.48
Explanation: Among the dhyānas by birth, the first has three feelings: 1. feeling of joy, associated with mental consciousness; 2. feeling of bliss, associated with the three [sense] consciousnesses; 3. feeling of equanimity, associated with four consciousnesses. The second has two, namely joy and equanimity, associated with mental consciousness. The third has two, namely bliss and equanimity, associated with mental consciousness. The fourth has one, namely only the feeling of equanimity, associated with mental consciousness. These are the differences in feelings between concentration and birth.
28.49
From here, sixth, is to explain the arising of lower minds. The treatise says: "In the upper three dhyānas there is no collection of the three consciousnesses, and there are neither vitarka nor vicāra. How can one born there see, hear, touch, and give rise to overt action (question)? It is not that one born in those planes lacks eye consciousness and so forth; rather, they are simply not bound to those planes (answer). Why is that (inquiry)?" The verse says:
28.50
"Born in the upper three dhyānas, the arising of the three consciousnesses and the mind of overt action
Are all subsumed under the first dhyāna, and are exclusively undefiled-neutral."
28.51
The explanation says: When born in the upper three stages, the arising of the collection of the three consciousnesses and the mind that manifests overt action are all bound to the first dhyāna. Being born in the upper and giving rise to the lower is like giving rise to a mind of magical creation; therefore, one is able to see, hear, touch, and manifest overt action. Giving rise to the lower three consciousnesses and the mind of overt action is exclusively undefiled-neutral (anivṛtāvyākṛta). One does not give rise to lower defilement, because it has already been abandoned; one does not give rise to lower goodness, because it is inferior and base; being neutral and intermediate, one can give rise to the lower body-consciousness of the deportment-neutrality, and give rise to the lower eye and ear consciousnesses. If acquired through cultivation, they are neutralization through supernatural fruition; if arising generally, they are deportment-neutrality. Giving rise to the lower mind that manifests overt action is also deportment-neutrality.
28.52
From here down, second, is to explain the samāpattis such as the pure. Within this there are nine [sections]: first, explaining the acquisition of the samāpattis; second, explaining the mutual generation of the samāpattis; third, explaining the absorptions concordant with the four divisions; fourth, explaining the cultivation of skipping samāpattis; fifth, explaining the physical bases upon which the samāpattis depend; sixth, explaining the cognitive objects of the samāpattis; seventh, explaining the abandonment of afflictions by the samāpattis; eighth, explaining the distinctions among the threshold concentrations (sāmantaka); ninth, explaining the differences of the intermediate dhyāna.
28.53
First, as to explaining the acquisition of the samāpattis, the treatise says: "Having thus separately explained the matter of the dhyānas, how are the pure and other samāpattis initially acquired?" The verse says:
28.54
"Acquired when wholly unaccomplished:
The pure is through dispassion and birth;
The undefiled, through dispassion;
The defiled, through birth and falling away."
28.55
The explanation says: As for 'acquired when wholly unaccomplished: the pure is through dispassion and birth,' when the eight fundamental samāpattis are acquired when wholly unaccomplished, that is, the pure samāpatti is acquired through two conditions: first, acquisition through dispassion, meaning that while in a lower stage, by separating from the defilement of the lower stage, one acquires the pure absorption of the higher stage; second, acquisition through taking rebirth, meaning that when born from a higher stage into one's own stage, one acquires the pure [absorption] of one's own stage. The lower seven samāpattis are acquired through these two conditions; the samāpatti of the peak of existence is acquired solely through dispassion, not through taking rebirth, because there is no higher stage from which to be born into one's own stage. Question: "What does the phrase 'wholly unaccomplished' preclude?" Answer: "It is meant to preclude what is already accomplished and where one merely acquires an additional minor portion. For example, when through preparation one acquires the division concordant with penetration and the division concordant with special progression: having previously already acquired the division concordant with falling away and the division concordant with maintenance, now through preparation one acquires the division concordant with penetration and the division concordant with special progression; having already previously acquired that division concordant with falling away and so forth, penetration and so forth are not called 'acquisition' [in the sense of a wholly new attainment], because the four divisions are identical in being pure absorption. Furthermore, when falling away from one's own dispassion and acquiring the absorption concordant with falling away, this is also not called 'acquisition,' because that person had previously acquired the absorption concordant with maintenance, the absorption concordant with special progression, or the division concordant with penetration, and only now through falling away acquires the absorption concordant with falling away; hence this acquisition through falling away is not called 'acquisition' [in that sense], because these four divisions are identical in being pure absorption."
28.56
As for 'the undefiled, through dispassion,' the undefiled samāpatti is acquired through one condition, namely through dispassion, because when separating from lower defilement, one necessarily acquires the undefiled path of the higher stage.
28.57
As for 'the defiled, through birth and falling away,' the defiled samāpatti is acquired through two conditions: first, through taking rebirth, meaning that when born from a higher stage into a lower stage, one acquires the defilement of the lower stage; second, through falling away, meaning that when one falls away from dispassion regarding this stage, one acquires the defilement of this stage.
28.58
From here, second, is to explain the mutual generation of the samāpattis. The treatise says: "Following which samāpatti are how many samāpattis generated?" The verse says:
28.59
"After the undefiled, the wholesome arises,
Above and below up to the third.
The pure next arises likewise,
And additionally gives rise to defilement of its own stage.
Defiled gives rise to its own pure and defiled,
Along with the pure of the immediately lower stage.
At death, the pure gives rise to all,
While defiled gives rise to its own and lower defilements."
28.60
The explanation says: As for 'after the undefiled, the wholesome arises, above and below up to the third,' following an undefiled samāpatti, wholesome ones arise, reaching up to the third stage above and below; because of distance, none can skip to generate the fourth. The word 'wholesome' completely subsumes both the pure and the undefiled. As for 'above and below up to the third': for instance, immediately following the first dhyāna, six arise, namely the pure and the undefiled of its own first dhyāna, of the second dhyāna, and of the third dhyāna. Immediately following the sphere of nothingness, seven arise, namely its own stage, the lower sphere of consciousness and the sphere of space, each having pure and undefiled, and above, the peak of existence, which has only pure samāpatti. Immediately following the second dhyāna, eight arise, namely its own stage, the upper third dhyāna and fourth dhyāna, each having pure and undefiled, together with the lower first dhyāna's pure and undefiled. Immediately following the sphere of infinite consciousness, nine arise, namely its own stage and the lower sphere of space, the fourth dhyāna, each having pure and undefiled, together with the upper sphere of nothingness's pure and undefiled, and the peak of existence's pure only. Immediately following the third and fourth dhyānas and the immaterial sphere of space, ten arise, namely eight above and below, together with the two of their own stage.
28.61
As for 'the pure next arises likewise, and additionally gives rise to defilement of its own stage,' what arises following a pure samāpatti is also like that, but in each case it additionally gives rise to the defilement of its own stage. Therefore, immediately following the pure of the peak of existence, six arise, namely the pure and defiled of its own stage, together with the pure and undefiled of the lower sphere of consciousness and sphere of nothingness. Immediately following the first dhyāna, seven arise; following the sphere of nothingness, eight; following the second dhyāna, nine; following the sphere of consciousness, ten arise; the rest give rise to eleven, which can be understood upon reflection.
28.62
As for 'defiled gives rise to its own pure and defiled, along with the pure of the immediately lower stage,' immediately following a defiled samāpatti, it can give rise to the pure and defiled of its own stage, and also give rise to the pure absorption of the stage immediately below. 'Immediately' means adjacent, as from the samāpatti of the peak of existence it gives rise only to the samāpatti of the sphere of nothingness. Giving rise to the lower pure means: being oppressed by the afflictions of one's own stage, one also conceives respect toward the lower pure absorption; hence there is arising of the lower pure absorption from the defiled.
28.63
As for 'at death, the pure gives rise to all, while defiled gives rise to its own and lower defilements,' the previous explanation of the mutual generation of the pure and the defiled was stated solely with respect to concentration. Now it is based on the end of life, hence it says 'at death.' That is, at the time of death, from the innately acquired pure, defilement of all stages of the three realms can possibly arise, because wherever one is reborn, one gives rise to the defilement of that [plane]. If at the time of death it is from the defiled, it can give rise to its own stage and lower stages. All lower defilements do not give rise to higher ones, because without having abandoned lower defilements, one is not born above.
28.64
From here, third, is to explain the absorptions concordant with the four divisions. The treatise says: "As for the statement that from the pure arises the undefiled, can all kinds give rise to it? No. How is it?" The verse says:
28.65
"The pure absorption is of four kinds,
Namely: concordant with falling away,
Concordant with maintenance, concordant with special progression,
And subsumed under the division concordant with penetration.
Respectively, they are concordant with afflictions,
Their own stage, the higher stage, and the undefiled.
Relative to each other, they generate respectively
Two, three, three, and one."
28.66
The explanation says: The first verse line clarifies that the pure samāpatti has four kinds in total: first, the division concordant with falling away; second, the division concordant with maintenance; third, the division concordant with special progression; fourth, the division concordant with penetration. The seven stages each have four; the peak of existence has only three, because there is no higher stage to proceed to from that place; hence that stage lacks the division concordant with special progression.
28.67
As for 'respectively, they are concordant with afflictions, their own stage, the higher stage, and the undefiled,' this explains the characteristics of the four divisions. That which is concordant with afflictions is called the division concordant with falling away; that which is concordant with its own stage is called the division concordant with maintenance; that which is concordant with the higher stage is called the division concordant with special progression; that which is concordant with the undefiled is called the division concordant with penetration. Hence, only the division concordant with penetration can give rise to the undefiled.
28.68
As for 'relative to each other, they generate respectively two, three, three, and one,' the division concordant with falling away can give rise to two, namely [those concordant with] falling away and maintenance. The division concordant with maintenance can give rise to three, excluding the division concordant with penetration. The division concordant with special progression can give rise to three, excluding the division concordant with falling away. The division concordant with penetration can give rise to only one, namely its own division concordant with penetration.
28.69
From here, fourth, is to explain the cultivation of skipping samāpattis. The treatise says: "As stated above, both the pure and the undefiled can skip upward and downward up to the third. How does a practitioner cultivate skipping samāpattis?" The verse says:
28.70
"The two types of absorptions, in direct and reverse order,
Uniform, alternating, contiguous, and skipped:
Reaching the skipped alternating marks accomplishment,
By the sharp-facultied aśaikṣas of the three continents."
28.71
The explanation says: 'The two types of absorptions' means that the fundamental wholesome samāpattis are divided into two types: first, defiled (sāsrava); second, undefiled (anāsrava). Going upward is called 'direct'; returning downward is called 'reverse.' Being of the same type is called 'uniform'; being of different types is called 'alternating.' Being contiguous is called 'successive'; jumping over one is called 'skipped.'
28.72
As for 'reaching the skipped alternating marks accomplishment,' this explains the cultivation of skipping. When a meditator cultivates the skipping absorption, first, regarding the defiled samāpattis of the eight stages, one repeatedly practices them manifesting in direct and reverse order, uniformly and successively; next, regarding the undefiled samāpattis of the seven stages, one repeatedly practices them manifesting in direct and reverse order, uniformly and successively; next, regarding the defiled and undefiled samāpattis, one repeatedly practices them manifesting in direct and reverse order, alternatingly and successively; next, regarding the defiled, one repeatedly practices them manifesting in direct and reverse order, uniformly and skippingly; next, regarding the undefiled, one repeatedly practices them manifesting in direct and reverse order, uniformly and skippingly: this is called the completion of the preparatory cultivation of skipping. Afterward, regarding the defiled and undefiled samāpattis, manifesting in direct and reverse order, alternatingly and skippingly, is called the accomplishment of the skipping absorption.
28.73
As for 'by the sharp-facultied aśaikṣas of the three continents,' this clarifies the places and persons. Cultivating the skipping samāpatti occurs only in the places of the three continents of humans. Among the three continents, it can only be cultivated by persons who are arhats of sharp faculties liberated at any time (akālavimukta). Because sharp-facultied aśaikṣas have mastery over absorption and are free from afflictions, they can cultivate skipping.
28.74
From here, fifth, is to explain the physical bases upon which the samāpattis depend. The treatise says: "Relying upon what body do these samāpattis arise?" The verse says:
28.75
"The absorptions rely on their own and lower [bases], not upper,
Because of being useless;
Only an ārya born in the peak of existence
Arises the lower to eliminate the remaining afflictions."
28.76
The explanation says: As for the first two lines, the arising of the samāpattis relies on their own or lower bodies; relying on the body of an upper stage, there is no possibility of arising the lower: first, because when in an upper stage, giving rise to a lower stage has no utility; second, because one's own stage has superior absorption; third, because the power of the lower absorption is inferior (the above applies generally to both pure and undefiled); fourth, because one has fallen away from and abandoned the lower stage; fifth, because the phenomena of the lower stage are to be reviled and disliked (these two apply solely to the pure samāpatti).
28.77
As for 'only an ārya born in the peak of existence arises the lower to eliminate the remaining afflictions,' the previous was regarding general characteristics, while this explains in detail. When an ārya is born in the peak of existence, they necessarily give rise to the undefiled samāpatti of the lower stage of the sphere of nothingness in order to eliminate the remaining afflictions of the peak of existence, because their own peak of existence lacks an ārya path, and they joyfully seek to arise the lower ārya path. Arising only the sphere of nothingness is because it is the most proximate.
28.78
From here, sixth, is to explain the cognitive objects of the samāpattis. The treatise says: "Taking what objects do these samāpattis arise?" The verse says:
28.79
"Tasting absorption cognizes what is bound to itself;
The pure and undefiled cognize universally;
The fundamental wholesome immaterial [absorptions]
Do not cognize the lower defiled."
28.80
The explanation says: As for 'tasting absorption cognizes what is bound to itself,' tasting absorption cognizes only the defiled phenomena of its own stage; it does not cognize the lower stage, because that has already been separated from; nor does it cognize the upper, because craving is distinct according to stage; nor does it cognize the undefiled, because [then it] would become wholesome.
28.81
As for 'the pure and undefiled cognize universally,' both the pure and the undefiled can universally cognize their own, upper, and lower stages, taking both conditioned and unconditioned as objects. As for the difference: the unconditioned-neutral is not cognized by the undefiled, because it is not subsumed under the truths.
28.82
As for 'the fundamental wholesome immaterial [absorptions] do not cognize the lower defiled,' the wholesome immaterial absorptions subsumed under the fundamental stages do not cognize the defiled phenomena of the lower stages. There are no phenomena of their own or higher stages that they cannot cognize; they can only cognize the lower undefiled phenomena of the path of the category of subsequent cognition (anvayajñāna). The threshold concentrations of the immaterial also cognize the lower stage, because their path of uninterrupted action necessarily cognizes the lower.
28.83
From here, seventh, is to explain the abandonment of afflictions by the samāpattis. The treatise says: "Among the three samāpattis—tasting, pure, and undefiled—which samāpatti has the power to abandon the afflictions?" The verse says:
28.84
"The undefiled is able to abandon afflictions,
As well as the various pure threshold concentrations."
28.85
Explanation: All uncontaminated absorptions are able to abandon afflictions; all pure threshold stages also abandon afflictions, namely through abandonment by delighting in the higher and detesting the lower. The expression 'threshold stages' excludes the fundamental grounds, because pure fundamental [dhyānas] cannot abandon afflictions: they cannot abandon the lower, because [that has] already been detached from; they cannot abandon their own, because they are bound by their own; they cannot abandon the higher, because [the higher] surpasses themselves. The pure intermediate dhyāna also does not abandon afflictions; hence [the verse] speaks of the 'threshold stages'.
28.86
From here, eighth, explaining the distinctions among the threshold stages. The treatise states: 'How many threshold stages are there? (First question.) With what feeling are they associated? (Second question.) Do they possess all three, such as the relished, or not? (Third question.)' The verse states:
28.87
'The threshold stages are eight, [associated with] equanimity, pure;
the first is also noble, or three.'
28.88
Explanation: 'The threshold stages are eight' answers the first question. The four fundamental dhyānas and the four fundamental formless realms each have a threshold stage, serving as the entryways into the eight fundamentals. 'Equanimity' answers the second question. These eight threshold stages are all associated with equanimity; because they operate with exertion, they lack joy and pleasure. The word 'pure' and 'the first is also noble, or three' answer the third question. 'Pure' means that the eight threshold stages are all subsumed under pure absorption. 'The first is also noble' means that the threshold stage of the first dhyāna is also uncontaminated. None of these eight threshold stages possesses relishing, because they are paths of detachment from defilement. 'Or three' means that the word 'or' indicates another opinion: that the first unreached concentration has relished absorption, because before the fundamental [absorption] has arisen, one also craves this [stage]; hence this unreached concentration possesses all three absorptions.
28.89
From here, ninth, explaining the difference of the intermediate concentration. The verse states:
28.90
'The intermediate dhyāna is without gross investigation,
possesses all three, and has only the feeling of equanimity.'
28.91
Explanation: The intermediate dhyāna is without gross investigation and with subtle reflection only, possesses all three absorptions, and is associated only with equanimity. As for 'intermediate', the first dhyāna is associated with both gross investigation and subtle reflection, while from the second dhyāna upward all are without gross investigation and without subtle reflection; only the intermediate dhyāna has subtle reflection without gross investigation, and hence it is superior to the first. Because it has not yet reached the second, on the basis of this meaning the name 'intermediate' is established. This concentration can invite the fruit of the Mahābrahmā realm, because those who cultivate it frequently become Mahābrahmā.
28.92
From here, fourth, explaining the various samādhis, within which there are four parts: first, explaining the three such as [those with] gross investigation and subtle reflection; second, explaining the three such as single emptiness; third, explaining the three such as double emptiness; fourth, explaining the cultivation of the four samādhis.
28.93
First, explaining the three such as [those with] gross investigation and subtle reflection. The treatise states: 'Absorptions have already been explained; what are the samādhis? Sūtras state that there are altogether three kinds of samādhis: first, with gross investigation and with subtle reflection; second, without gross investigation and with subtle reflection only; third, without gross investigation and without subtle reflection. What are their characteristics?' The verse states:
28.94
'The first and the lower have gross investigation and subtle reflection;
the intermediate has subtle reflection only; the higher have neither.'
28.95
Explanation: 'The first and the lower have gross investigation and subtle reflection': 'the first' means the first dhyāna, and 'the lower' means the unreached. These have gross investigation and subtle reflection, meaning that they are associated together with gross investigation and subtle reflection.
28.96
'The intermediate has subtle reflection only' means the samādhi of the intermediate dhyāna, which is without gross investigation and with subtle reflection only. 'The higher have neither' means that from the second dhyāna upward up to the peak of existence, there is neither gross investigation nor subtle reflection; this is called the samādhi without gross investigation and without subtle reflection.
28.97
From here, second, explaining the three such as single emptiness. The treatise states: 'The sūtras further speak of three kinds of samādhi: first, emptiness; second, wishlessness; third, signlessness. What are their characteristics?' The verse states:
28.98
'Emptiness refers to empty and non-self;
signlessness refers to the four of cessation;
wishlessness refers to the remaining ten,
associated with the aspects of the truths.
These comprise both pure and uncontaminated;
the uncontaminated are the three gates of liberation.'
28.99
Explanation: 'Emptiness refers to empty and non-self': the samādhi of emptiness refers to the samādhi associated with [the aspects of] empty and non-self. 'Empty' empties what belongs to self; 'non-self' empties self itself; hence both aspects receive the name 'emptiness'.
28.100
'Signlessness refers to the four of cessation': the samādhi of signlessness refers to the samādhi associated with the four aspects of the truth of cessation. Nirvāṇa is free from the ten signs, hence it is called 'signless'; the concentration takes the signless as its object, so it receives the name 'signlessness'. The 'ten signs' are the five [sense objects] such as form, the two types of male and female, and the three conditioned characteristics (excluding the characteristic of duration).
28.101
'Wishlessness refers to the remaining ten, associated with the aspects of the truths' explains the samādhi of wishlessness, meaning the samādhi associated with the ten aspects of the remaining truths. The 'remaining truths' means the remaining [aspects of the truth of suffering], impermanence and suffering; the four under the truth of origin: cause, origin, arising, and condition; and the four under the truth of the path: path, correctness, practice, and deliverance. These are called the ten aspects of the remaining truths. Because impermanence, suffering, and the causes under the truth of origin—these aspects of the two truths—are to be loathed, and because the truth of the path is like a raft and must inevitably be abandoned, taking those truths as objects therefore receives the name 'wishlessness'. Because one does not wish for or delight in them, it is called 'wishlessness', meaning that this transcends what is directly confronted in the present, because the truths of suffering, origin, and the path are to be loathed and abandoned. Under the truth of suffering, the aspects of empty and non-self are not to be loathed and abandoned, because they are similar to the aspect of nirvāṇa.
28.102
'These comprise both pure and uncontaminated': each of the above samādhis comprises two kinds; 'two' means pure and uncontaminated, because of the distinction between mundane and supramundane samādhis.
28.103
'The uncontaminated are the three gates of liberation': only the uncontaminated ones are called the three gates of liberation, because they can serve as entryways to liberation, to nirvāṇa.
28.104
From here, third, explaining the three such as double emptiness. The treatise states: 'The sūtras further speak of three double samādhis: first, emptiness of emptiness; second, wishlessness of wishlessness; third, signlessness of signlessness. What are their characteristics?' The verse states:
28.105
'The double two take the aśaikṣa as object,
grasping the aspects of emptiness and impermanence;
the last takes the signless concentration as object,
regarding non-analytical cessation as tranquil;
[they are] contaminated, human, occasional,
excluding the upper seven threshold stages.'
28.106
Explanation: 'The double two' marks the designations. From 'takes the aśaikṣa as object' downward directly explains [them]. Because of 'emptiness of emptiness', etc., they are called 'double two'. The words 'takes the aśaikṣa as object' flow down into the following three lines.
28.107
'Grasping the aspects of emptiness and impermanence': first, grasping the aspect of emptiness; second, grasping the aspect of impermanence. 'Grasping the aspect of emptiness' explains the emptiness of emptiness: the samādhi of emptiness of emptiness takes the preceding aśaikṣa samādhi of emptiness as object and grasps its aspect of emptiness. Because the aspect of emptiness conforms to loathing and is superior to non-self, it grasps only the aspect of emptiness and does not grasp non-self; grasping emptiness with regard to emptiness, it is therefore called 'emptiness of emptiness'. Just as when burning a corpse, one turns it with a staff, and once the corpse has been consumed, the staff should also be burned; having first burned the afflictions by means of the aspect of emptiness, one subsequently gives rise to an empty concentration to loathe and abandon the preceding emptiness, hence it is called 'emptiness of emptiness'. 'Grasping the aspect of impermanence' explains the wishlessness of wishlessness: wishlessness of wishlessness takes the preceding aśaikṣa samādhi of wishlessness as object and grasps the aspect of impermanence; contemplating the preceding wishlessness, it adopts the aspect of impermanence, loathing and abandoning wishlessness; since wishlessness is not delighted in, it is repeatedly called 'wishlessness'. It does not grasp the aspects of suffering, cause, origin, arising, or condition, because these five are not uncontaminated aspects. It does not grasp the four aspects such as the path, in order to loathe and abandon [the path]; that is, this wishlessness does not wish for the noble path; if it adopted the aspects of the path and so forth, it would delight in the path and could not loathe it.
First 107 of 115 passages. Read on
Linked texts (1)
- 俱舍論頌疏論本 — Classical Chinese