大乘義章 10.48

10.48

次辨其相。於中兩門：一通就諸行開合辨相、二別就諸行開合辨相。初通就諸行開合辨者，此之三行開合不定。總之唯一，謂聞思修三行之中修行所收。或分為二，謂止與觀。如《地持》說，於一切法不起妄想，名之為止。知第一義離言自性，及知世諦無量處法，說以為觀。或分為三，謂止、觀、捨。此三猶前止觀所攝，止觀別修分為前二，止觀雙修合為後一，故有三種。或分為四，如《地持》說：一者修止、二者修觀、三者修習止觀、四者樂住止觀。此四猶前止觀及捨三行所攝，捨中分二，初為修習、終為樂住，更無別行。所言止者，於事於義繫心安住，遠離一切虛偽輕躁及諸憶想，是名為止。事謂世諦，義謂真諦。離輕躁者，息除事中輕亂心也。離憶想者，遠離理外分別想也。所言觀者，於事於義憶念選擇，名之為觀。修止觀者，於前止觀常修頓修。樂止觀者，於前止觀以久修故，不勤方便，熾然不動。隨義廣分，修乃無量，通就諸行開合如是。次就諸行別相論之。先就止行開合辨相，如《涅槃》說。總唯一定。或分無二：一者世間八禪事定、二者出世合理之靜。或分為三，謂上、中、下。下謂凡夫人禪事定，中謂二乘合理之靜，上者所謂諸佛菩薩離妄真定。或分為四：一者退分、二者住分、三勝進分、四決定分。此決定分，《涅槃》名為能作大益，義如下解。或分為五，所謂凡夫、聲聞、緣覺、菩薩及佛所得三昧。又《涅槃》中更分五種：一無食三昧，所謂初禪，彼離揣食，故曰無食。二無過三昧，亦是初禪，彼離欲惡，故名無過。三身意清淨一心三昧，謂第二禪，離六識中覺觀之過，名身意淨；內淨一處，故曰一心。四因果俱樂，謂第三禪，彼樂勝故。五常念三昧，謂四禪乃至生非想，彼免三災、絕於四受，離出入息，定心不動，故曰常念。或分為六，謂五停心及觀生滅。五停如下。或分為七，謂須陀洹所得三昧，斯陀、那含、羅漢、辟支、菩薩及佛所得三昧。或分為八，於前七上加凡所得。又八解脫、八禪定等，亦得分八，並如下釋。亦得分九，謂九次第定，根本八禪及滅盡定轉相趣入，名九次第。或分為十，謂一切入，亦如下釋。廣則無量。次就慧行開合辨相。總唯一慧。或分為二：一是世間，世俗等智；二是出世，謂無漏智。亦得分三：一者般若，此翻名慧。二毘婆舍那，此翻名觀。三者闍那，此翻名智。此三何異？經中兩釋：一約人以分。言般若者，一切眾生，一切凡夫同有慧數，故名般若。毘婆舍那，一切聖人，此名聲聞緣覺為聖，彼能觀察苦無常等，故名為觀。言闍那者，諸佛菩薩，彼知一切諸法差別，故名為智。二隨境別。言般若者是別想觀，別知世諦。毘婆舍那是總相觀，總知真諦。言闍那者是破相觀，破離有無，知一實諦。亦得分四，謂四無礙、四諦觀等。亦得分五，謂法住智、泥洹智、願智、無諍智、邊際智等，廣如下釋。又復五種無量之智亦是五種，亦如下釋。亦得分六，謂知生死，無常、苦、空、無我、不淨、涅槃寂滅。亦得分七，所謂知法、知義、知時、知足、知自、知眾、知尊卑，亦如下釋。或分為八，知生死法，無常與苦、無我、不淨；知涅槃法，常、樂、我、淨。亦得分九，知前八種及第一義。亦得分十，所謂十智，義如下釋。又復十力亦是十也。或分十一，所謂十智及如實知，亦如下釋。廣則無量。捨中有二：一定慧雙修，離於偏習，名之為捨。義如前二，更無別行。二住空捨相，名之為捨。義則不定。總唯一捨。或分為二：一生空觀，於人平等；二法空觀，於法平等。或分為三，謂三空觀。或分為四，謂四空觀，有法空、無法空、自法空、他法空，是其四也，廣如上釋。或分為五，謂空、無相、無願、無作及無起觀。如《無量壽經》中所說。於空理中無相可取，名為無相。無願樂心，說為無願。無果可為，名為無作。無因可起，故曰無起。或分為七，謂七空觀，亦如上釋。或分十一，觀十一空，如《涅槃》說。或分十八，如《大品》說。廣則無量。辨相如是（此三門竟）。

Next is distinguishing their characteristics. Within this there are two sections: first, distinguishing their characteristics through opening and combining with respect to all practices in general; second, distinguishing their characteristics through opening and combining with respect to specific practices individually. First, as for distinguishing their characteristics through opening and combining with respect to all practices in general: the opening and combining of these three practices is not fixed. In summary, there is only one, meaning that among the three practices of hearing, reflection, and cultivation, it is subsumed under cultivation practice. Or they are divided into two, namely śamatha and vipaśyanā. As the *Bodhisattvabhūmi* states: not giving rise to false thoughts regarding any dharma is called śamatha; knowing the ineffable intrinsic nature of the ultimate truth and knowing the dharmas of countless aspects of worldly truth is called vipaśyanā. Or they are divided into three, namely śamatha, vipaśyanā, and upekṣā. These three are still subsumed under the previous śamatha and vipaśyanā: cultivating śamatha and vipaśyanā separately constitutes the first two, and cultivating śamatha and vipaśyanā together constitutes the latter one; hence there are three kinds. Or they are divided into four, as the *Bodhisattvabhūmi* states: first, cultivating śamatha; second, cultivating vipaśyanā; third, practicing śamatha and vipaśyanā; fourth, delighting in abiding in śamatha and vipaśyanā. These four are still subsumed under the previous three practices of śamatha, vipaśyanā, and upekṣā: upekṣā is divided into two—initially practicing, and finally delighting in abiding—with no other separate practice. As for what is called śamatha: fixing the mind and resting it peacefully on phenomena and on principles, leaving far behind all falsity, restlessness, and conceptual recollections—this is called śamatha. 'Phenomena' refers to worldly truth; 'principles' refers to ultimate truth. Leaving behind restlessness means calming and removing the restless and scattered mind regarding phenomena. Leaving behind conceptual recollections means leaving far behind conceptual discriminations apart from the principle. As for what is called vipaśyanā: recollecting and selecting with regard to phenomena and principles is called vipaśyanā. Cultivating śamatha and vipaśyanā means constantly and simultaneously cultivating the previous śamatha and vipaśyanā. Delighting in śamatha and vipaśyanā means that, because of having cultivated the previous śamatha and vipaśyanā for a long time, one does not exert effort in expedients, blazing and unshakeable. Extensively dividing them according to meaning, cultivation is limitless; opening and combining with respect to all practices in general is like this. Next, discussing them with respect to the specific characteristics of the practices. First, distinguishing the characteristics of the practice of śamatha through opening and combining, as the *Nirvāṇa Sūtra* states: in summary, there is only one samādhi. Or it is divided into two: first, the mundane phenomenal samādhis of the eight dhyānas; second, the supramundane stillness conforming to principle. Or it is divided into three, namely superior, middling, and inferior. Inferior refers to ordinary persons' phenomenal samādhis of the human realm; middling refers to the two vehicles' stillness conforming to principle; superior refers to all Buddhas' and bodhisattvas' true samādhi free from delusion. Or it is divided into four: first, that tending to regression; second, that tending to maintenance; third, that tending to progression; fourth, that tending to determination. This [samādhi] tending to determination is termed in the *Nirvāṇa Sūtra* 'able to produce great benefit,' the meaning of which is explained below. Or it is divided into five, namely the samādhis attained by ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. Furthermore, in the *Nirvāṇa Sūtra* they are further divided into five kinds: first, the samādhi of foodlessness, which is the first dhyāna, because it is free from solid food, it is called foodless; second, the faultless samādhi, which is also the first dhyāna, because it is free from desires and evils, it is called faultless; third, the samādhi of one mind with body and mind purified, which refers to the second dhyāna, because it is free from the fault of vitarka and vicāra within the six consciousnesses, it is called body and mind purified, and because it is inwardly purified in one place, it is called one mind; fourth, joy in both cause and effect, which refers to the third dhyāna, because its joy is supreme; fifth, the samādhi of constant mindfulness, which refers to the fourth dhyāna up to birth in the realm of neither-perception-nor-non-perception, because it avoids the three disasters, terminates the four feelings, is free from inhalation and exhalation, and the concentrated mind is unmoving, hence it is called constant mindfulness. Or it is divided into six, namely the five methods of stilling the mind and contemplation of arising and ceasing; the five stillings are as explained below. Or it is divided into seven, namely the samādhis attained by srotāpannas, sakṛdāgāmins, anāgāmins, arhats, pratyekabuddhas, bodhisattvas, and Buddhas. Or it is divided into eight, adding what is attained by ordinary persons to the previous seven. Furthermore, the eight liberations, the eight dhyāna concentrations, and so forth, can also be divided into eight, all of which are explained below. It can also be divided into nine, namely the nine successive attainments: the fundamental eight dhyānas and the cessation attainment progressively entered are called the nine successive attainments. Or it is divided into ten, namely the [ten] totalities, also as explained below. Extensively, they are limitless. Next, distinguishing the characteristics of the practice of prajñā through opening and combining: in summary, there is only one prajñā. Or it is divided into two: first is mundane, the conventional and similar cognitions; second is supramundane, namely untainted cognition. It can also be divided into three: first, prajñā, translated here as wisdom (hui); second, vipaśyanā, translated here as contemplation (guan); third, jñāna, translated here as cognition (zhi). How do these three differ? There are two explanations in the sūtras: First, distinguishing them with reference to persons. Prajñā: all sentient beings and all ordinary persons alike possess the mental factor of prajñā, hence it is called prajñā. Vipaśyanā: all noble ones—here calling śrāvakas and pratyekabuddhas noble ones—are able to contemplate suffering, impermanence, and so forth, hence it is called contemplation. Jñāna: all Buddhas and bodhisattvas know the distinctions of all dharmas, hence it is called cognition. Second, differing according to the object. Prajñā is contemplation of particular characteristics, particularly knowing worldly truth. Vipaśyanā is contemplation of general characteristics, generally knowing ultimate truth. Jñāna is contemplation that shatters characteristics, shattering and transcending existence and non-existence to know the one true reality. It can also be divided into four, namely the four unobstructed knowledges, the contemplation of the four truths, and so forth. It can also be divided into five, namely the cognition of the abiding of dharmas, the cognition of nirvāṇa, the cognition based on aspiration, the cognition free from dispute, the ultimate cognition, and so forth, extensively explained as below. Furthermore, the five kinds of immeasurable cognitions are also five kinds, also as explained below. It can also be divided into six, namely knowing the impermanence, suffering, emptiness, non-self, and impurity of saṃsāra, and the tranquility of nirvāṇa. It can also be divided into seven, namely knowing dharmas, knowing meanings, knowing time, knowing moderation, knowing oneself, knowing assemblies, and knowing superior and inferior, also as explained below. Or it is divided into eight: knowing the dharmas of saṃsāra—impermanence, suffering, non-self, and impurity; knowing the dharmas of nirvāṇa—permanence, bliss, self, and purity. It can also be divided into nine: knowing the previous eight kinds and the ultimate truth. It can also be divided into ten, namely the ten cognitions, the meaning of which is explained below. Furthermore, the ten powers are also ten. Or it is divided into eleven, namely the ten cognitions and knowing in accordance with reality, also as explained below. Extensively, they are limitless. Within upekṣā there are two: first, cultivating samādhi and prajñā together, leaving behind one-sided practice, is called upekṣā; its meaning is as in the previous two, with no other separate practice. Second, abiding in emptiness and relinquishing characteristics is called upekṣā; its meaning is not fixed. In summary, there is only one upekṣā. Or it is divided into two: first, contemplation of the emptiness of sentient beings, being impartial toward persons; second, contemplation of the emptiness of dharmas, being impartial toward dharmas. Or it is divided into three, namely the contemplation of the three emptinesses. Or it is divided into four, namely the contemplation of the four emptinesses: emptiness of existent dharmas, emptiness of non-existent dharmas, emptiness of intrinsic dharmas, and emptiness of other dharmas—these are the four, extensively explained as above. Or it is divided into five, namely the contemplations of emptiness, signlessness, wishlessness, unconditionedness, and non-arising, as stated in the *Larger Sukhāvatīvyūha Sūtra*. In the principle of emptiness there is no sign to be grasped, so it is called signlessness. Having no mind of wishing or longing is called wishlessness. Having no result to be produced is called unconditionedness. Having no cause to be arisen is called non-arising. Or it is divided into seven, namely the contemplation of the seven emptinesses, also as explained above. Or it is divided into eleven, contemplating the eleven emptinesses, as stated in the *Nirvāṇa Sūtra*. Or it is divided into eighteen, as stated in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*. Extensively, they are limitless. Distinguishing characteristics is like this (this concludes the third section). [10.48]