成唯識論了義燈 6.96

6.96

《論》：「雜修靜慮，資下故業」等者。准《俱舍論》，初後各一剎那無漏，中間剎那起有漏定。第四靜慮三心成滿，次漸修下三禪各三，大乘少別。且談雜修，總有五種：一、純有漏定熏修，謂生四靜慮，除五淨居；二、純無漏定熏修，八地已去受變易生，有漏定盡故；三、漏無漏雜修，即為定得自在故，及受等至自在果故。即現法樂住，并生淨居等；四、有漏定散雜熏修，謂阿羅漢捨福、命行資命、福果；五、無漏定散雜熏修，謂二乘及七地已前菩薩，變易生死，此資故業生淨居者，第三所攝。然此雜修有漏為兩邊，無漏一剎那，居中名修成漏，如五淨居業異生身，造種在身中，任運但能感下天處。由起希願熏修成滿，無漏定力改轉資昔感生業種。令勢殊勝，生五淨居，故非有漏為中間也，其力劣故。又初剎那有漏為加行，伏除定障，次念無漏為無間道，正除定障，後一念有漏為解脫道，故熏修滿。若以有漏為中，無漏為初後者，豈以無漏為加行，有漏為無間道耶？末後解脫為能資故，所資相順，方能生果故。又此雜修初起，唯在人趣三洲，以修滅定初唯人故，或通六天，皆入見故，然不經生方雜修生，通利鈍根，鈍根有退，生下靜慮，重起方生。

Regarding the statement in the treatise: "Cultivating the dhyānas with intermixture, which assists former inferior karma," and so forth: According to the Abhidharmakośa-bhāṣya, there is one moment of the anāsrava at the beginning and one at the end, while an intermediate moment produces sāsrava concentration. In the fourth dhyāna, three mind-moments bring it to fulfillment, and then one gradually cultivates the lower three dhyānas, each with three [moments]. The Mahāyāna differs slightly. Discussing intermixed cultivation in general, there are five kinds: First, perfuming and cultivation through purely sāsrava concentration, namely being born in the four dhyānas with the exception of the five Śuddhāvāsa heavens. Second, perfuming and cultivation through purely anāsrava concentration, namely undergoing transformational rebirth from the eighth bhūmi onward, because sāsrava concentration is exhausted. Third, intermixed cultivation of sāsrava and anāsrava, which is done in order to attain mastery over concentration and to experience the fruit of mastery over samāpatti—namely pleasant dwelling in the present life, as well as being born in the Śuddhāvāsa heavens, and so forth. Fourth, intermixed perfuming and cultivation of sāsrava concentrated and dispersed [states], namely an arhat relinquishing merit and life-force activities to assist life and meritorious fruits. Fifth, intermixed perfuming and cultivation of anāsrava concentrated and dispersed [states], namely transformational birth and death of the two vehicles and of bodhisattvas prior to the seventh bhūmi; this assisting of former karma to be born in the Śuddhāvāsa heavens is subsumed under the third kind. However, in this intermixed cultivation, sāsrava occupies both extremes, and a single moment of anāsrava abides in the middle, which is called cultivating to completion. For example, when karma for the five Śuddhāvāsa heavens is produced by a pṛthagjana's body, the bīja is situated within the body, and by nature could only induce lower heavenly places. Because an aspiration arises and perfuming cultivation is completed, the power of anāsrava concentration transforms and assists the former karmic bījas that induce rebirth, making their momentum superior so that one is born in the five Śuddhāvāsa heavens. Therefore, it is not sāsrava that serves as the intermediate [moment], because its power is inferior. Furthermore, the initial moment of sāsrava is the prayogamārga, suppressing and eliminating obstacles to concentration; the next thought-moment of anāsrava is the ānantaryamārga, directly eliminating obstacles to concentration; and the subsequent thought-moment of sāsrava is the vimuktimārga, so perfuming cultivation is fulfilled. If sāsrava were in the middle and anāsrava were at the beginning and the end, how could anāsrava be the prayogamārga and sāsrava be the ānantaryamārga? Because the final vimukti is the assisting factor, only when it accords with what is assisted can it produce the fruit. Moreover, this intermixed cultivation initially arises only in the human realm across the three continents, because initial cultivation of the nirodhasamāpatti occurs only among humans; or alternatively, it extends to the six heavens [of the desire realm], since all [such practitioners] enter the path of seeing. Yet one does not pass through another life before intermixed cultivation produces rebirth; it extends to both sharp and dull faculties, and those of dull faculties may regress and be born in a lower dhyāna, giving rise to it anew before being born [in the Śuddhāvāsa heavens].