大乘義章 12.20

12.20

次就地論。地謂欲界、未來、中間及八禪地。約此諸地分別五度。初不淨觀，是其欲界、未來、中間、初禪、二禪五地所攝。依欲界地聞思慧心作，即欲界攝。依未來等彼慧心作，即彼禪攝。問曰：何故三禪以上不起此觀？釋言：欲界有二種欲，一者身欲、二者心欲。五識地中有其身欲，意識地中有其心欲，故從欲界至禪中間，修不淨觀對治彼欲。初禪地中亦有二欲，眼耳及身，三識地中有其身欲，意識地中有其心欲，故依二禪修不淨觀對治彼欲。二禪以上單有心欲，無有身欲，故三禪上不修此觀。又三禪中樂，樂於自樂。四禪以上其心寂靜，不樂觀此不淨之事，故三禪上不為此觀；設令修習，小故不論。慈悲觀者，依如《毘曇》，欲界、四禪、未來、中間七地所攝。成實法中，一切地攝。大乘法中，麁同《毘曇》、細同《成實》，因緣、界入二種度門，一切地攝。安般念者，五地所攝，所謂欲界、未來、中間及彼二禪、三禪地家方便道攝。雖五地攝，多用欲界聞思慧心作。問曰：初禪二禪三禪根本定中，以何義故不為此觀？釋言：數息為求禪定，彼根本定定心已成，是故不為。又問：何故四禪以上不為此觀？彼地已離出入息故。五停心義，大況麁爾。

Next, they are discussed according to stages. "Stages" refers to the desire realm, the future [preparatory] stage, the intermediate [dhyāna], and the eight dhyāna stages. The five gates of deliverance are distinguished with reference to these stages. First, the contemplation of impurity is subsumed under five stages: the desire realm, the future [preparatory stage], the intermediate, the first dhyāna, and the second dhyāna. When performed relying on the wisdom minds of hearing and reflection in the desire-realm stage, it is subsumed under the desire realm. When performed relying on those wisdom minds of the future [preparatory stage] and so forth, it is subsumed under those respective dhyānas. Question: For what reason is this contemplation not generated above the third dhyāna? Explanation: In the desire realm, there are two kinds of desire: first, physical desire; second, mental desire. In the stage of the five consciousnesses, there is physical desire; in the stage of the mental consciousness, there is mental desire. Therefore, from the desire realm up to the intermediate dhyāna, one cultivates the contemplation of impurity to remedy that desire. In the stage of the first dhyāna, there are also two kinds of desire: in the three consciousnesses of eye, ear, and body, there is physical desire; in the stage of the mental consciousness, there is mental desire. Therefore, relying on the second dhyāna, one cultivates the contemplation of impurity to remedy that desire. Above the second dhyāna, there is only mental desire and no physical desire; therefore, above the third dhyāna, one does not cultivate this contemplation. Furthermore, the pleasure in the third dhyāna delights in its own pleasure. From the fourth dhyāna upward, the mind is tranquil and takes no delight in contemplating such impure matters; therefore, above the third dhyāna, this contemplation is not performed. Even if it were cultivated, it is insignificant and therefore not discussed. As for the contemplation of kindness and compassion, according to the Abhidharma, it is subsumed under seven stages: the desire realm, the four dhyānas, the future [preparatory stage], and the intermediate [dhyāna]. In the system of the *Tattvasiddhi*, it is subsumed under all stages. In the Mahāyāna system, coarsely it is the same as the Abhidharma, and finely it is the same as the *Tattvasiddhi*. The two gates of deliverance of causes and conditions and realms and entrances are subsumed under all stages. Mindfulness of breathing is subsumed under five stages: namely, the desire realm, the future [preparatory stage], the intermediate, and the stages of the second and third dhyānas as their preparatory paths. Although subsumed under five stages, it is mostly performed using the wisdom minds of hearing and reflection of the desire realm. Question: In the fundamental samādhis of the first dhyāna, second dhyāna, and third dhyāna, for what reason is this contemplation not performed? Explanation: Counting the breaths is done to seek meditative absorption; in those fundamental samādhis, the concentrated mind is already established, and therefore it is not performed. It is asked again: For what reason is this contemplation not performed above the fourth dhyāna? Because in those stages, one is already free from inhalation and exhalation. Such, in rough outline, is the meaning of the five methods for stilling the mind.