大乘義章 12.96

12.96

六三昧義，如《成實》義。名字是何？一一相修為一相、二一相修為種種相、三一相修為於一相及種種相、四種種相修為種種相、五種種相修為於一相、六種種相修為種種相及一相。相狀如何？論釋不同。有論師說：修第四禪名一相修，修五聖支定名種種相修。五聖支定廣如上辨。言一相修為一相者，修第四禪為得羅漢果。言一相修為種種者，修第四禪為得五通。言一相修為於一相及種種者，修第四禪為得羅漢及五禪通。種種相修為種種者，修五聖支為得五通。種種相修為一相者，修五聖支為得羅漢。種種相修為種種相及一相者，修五聖支為得五通及羅漢果。此之一義，《成實》不立，故彼非言「五聖支中前三猶是世俗四禪，得羅漢時於四禪中隨依一禪，云何說言修五聖支得羅漢果名為一相？又復明觀二聖支中，親依觀支得羅漢果，不依明支，故知不以修五聖支為得一相。」《成實》所立，定守一緣名一相修，慧心見法種種差別名種種修。言一相修為一相者，論言「依定還生神定，如從初禪生二禪等。」言一相修為種種者，依定生慧。言一相修為於一相及種種者，依定生定及生智慧。言種種修為種種者，依慧生慧，如聞生思，如思生修。言種種修為一相者，依慧生定。言種種修為種種相及一相者，依慧能生一切定慧。問曰：是中定慧相生，為是有漏？為是無漏？論無定判，義釋有三：一就通以論，能生所生一切定慧悉通有漏及與無漏；二就定慧隱顯互論，定唯有漏，慧唯無漏；三就能生所生定慧隱顯互論，能生定慧隱一向有漏，所生定慧一向無漏。六三昧義，辨之云爾。

The meaning of the six samādhis is according to the doctrine of the *Tattvasiddhi*. What are their names? 1. Cultivating a single characteristic for the sake of a single characteristic; 2. Cultivating a single characteristic for the sake of diverse characteristics; 3. Cultivating a single characteristic for the sake of a single characteristic and diverse characteristics; 4. Cultivating diverse characteristics for the sake of diverse characteristics; 5. Cultivating diverse characteristics for the sake of a single characteristic; 6. Cultivating diverse characteristics for the sake of diverse characteristics and a single characteristic. What are their features? The explanations of the treatises differ. Some treatise masters say: Cultivating the fourth dhyāna is called cultivating a single characteristic; cultivating the five noble factors of samādhi is called cultivating diverse characteristics. The five noble factors of samādhi are extensively explained as above. Cultivating a single characteristic for the sake of a single characteristic means cultivating the fourth dhyāna to attain the fruit of an arhat. Cultivating a single characteristic for the sake of diverse [characteristics] means cultivating the fourth dhyāna to attain the five supernormal knowledges. Cultivating a single characteristic for the sake of a single characteristic and diverse [characteristics] means cultivating the fourth dhyāna to attain [both the fruit of an] arhat and the five dhyāna supernormal knowledges. Cultivating diverse characteristics for the sake of diverse [characteristics] means cultivating the five noble factors to attain the five supernormal knowledges. Cultivating diverse characteristics for the sake of a single characteristic means cultivating the five noble factors to attain [the fruit of an] arhat. Cultivating diverse characteristics for the sake of diverse characteristics and a single characteristic means cultivating the five noble factors to attain the five supernormal knowledges and the fruit of an arhat. This explanation is not upheld by the *Tattvasiddhi*, which criticizes it, saying: "Among the five noble factors, the first three are still the mundane four dhyānas; when attaining [the fruit of an] arhat, one relies arbitrarily on any one of the four dhyānas—how can one say that cultivating the five noble factors to attain the fruit of an arhat is called a single characteristic? Furthermore, among the two noble factors of clarity and observation, one directly relies on the factor of observation to attain the fruit of an arhat, not on the factor of clarity; hence we know that one does not cultivate the five noble factors to attain a single characteristic." What is established by the *Tattvasiddhi* is that keeping samādhi fixed on a single object is called cultivating a single characteristic, while the mind of prajñā discerning diverse distinctions of dharmas is called cultivating diverse [characteristics]. Cultivating a single characteristic for the sake of a single characteristic: the treatise states, "relying on samādhi, one further produces profound samādhi, just as from the first dhyāna one produces the second dhyāna, and so forth." Cultivating a single characteristic for the sake of diverse [characteristics] means that relying on samādhi, one produces prajñā. Cultivating a single characteristic for the sake of a single characteristic and diverse [characteristics] means that relying on samādhi, one produces [both] samādhi and prajñā. Cultivating diverse [characteristics] for the sake of diverse [characteristics] means that relying on prajñā, one produces prajñā, just as from hearing one produces contemplation, and from contemplation one produces cultivation. Cultivating diverse [characteristics] for the sake of a single characteristic means that relying on prajñā, one produces samādhi. Cultivating diverse [characteristics] for the sake of diverse characteristics and a single characteristic means that relying on prajñā, one can produce all samādhi and prajñā. Question: In this mutual production of samādhi and prajñā, are they sāsrava or are they anāsrava? The treatise makes no definitive determination, but there are three doctrinal interpretations: 1. Discussed comprehensively, all the producing and produced samādhi and prajñā are equally both sāsrava and anāsrava. 2. Discussed in terms of the mutual latency and manifestation of samādhi and prajñā, samādhi is solely sāsrava and prajñā is solely anāsrava. 3. Discussed in terms of the latency and manifestation of the producing and produced samādhi and prajñā, the producing samādhi and prajñā are latently exclusively sāsrava, and the produced samādhi and prajñā are exclusively anāsrava. The meaning of the six samādhis is thus explained.