大乘義章 13.11

13.11

次辨味淨無漏禪等支因有無。淨禪有。味禪非具功德法故，一向定無。無漏禪者，經論不同。《毘曇》、大乘，與淨禪同，《成實》少異。異相如何？無漏初禪有樂、一心，無覺觀、喜。一心定體，故有一心。無漏之法在身名樂，故有樂支。以何義故無其覺觀？無漏必依禪定之中根本定生，所依淨禪至一心時，已捨覺觀所生無漏，焉得有之？故無覺觀。何故無喜？如彼《成實》二禪品說，喜必從於取假名生。著我故起，聖人離之，故不生喜。問曰：若無無漏喜者，七覺支中應無喜支。又若聖人不生喜者，何故經言「佛見眾生修善則喜」？又若無喜，亦應無其無漏猗樂。彼論釋言「何故得有喜覺支者？覺支有二：一是有漏、二是無漏。有漏有喜，無漏則無。但無漏支從有漏生，仍本因故，應名喜支。」言佛喜者，論自釋言「佛常行捨，無憂無喜，隨化眾生樂言有喜。」云何得有無漏猗者？論自說言「得無漏時離麁重過，身心調適，故得有猗。」何故得有無漏樂者？論言「不說無漏智外別更有樂。但無漏法初來在身，義說為樂，故得有之。」問曰：為當一切聖人皆悉無喜？為獨無學？論言「學人入觀則無、出觀則有，無學聖人入出常無。」第二禪中有樂內淨及與一心，無其喜支，以彼內淨即二禪體，故有內淨。餘同前釋。第三禪中略無安慧，餘皆具足。以彼安慧攝入念中，故不別論。故彼論言「三禪後分中無安慧支。何者後分？無漏從其有漏禪生，故名無漏以為後分。為彰聖慧與正念俱，故攝念中。」第四禪中四支具足，此乃論者立意不同，難以消息。支因緣有無，辨之麁爾。

Next, to differentiate the presence or absence of factors and causes in savour, pure, and untainted dhyānas, and so forth. Pure dhyāna possesses them. Because savour-dhyāna is not a dharma fully endowed with merits, it definitely lacks them without exception. As for untainted dhyāna, sūtras and treatises differ. The Abhidharma and Mahāyāna are the same as pure dhyāna; the Tattvasiddhi differs slightly. What is the nature of this difference? The untainted first dhyāna has pleasure and one-pointedness of mind, but lacks vitarka, vicāra, and joy. One-pointedness of mind is the substance of samādhi, hence it has one-pointedness of mind. Untainted dharmas residing in the body are called pleasure, hence it has the factor of pleasure. For what reason does it lack vitarka and vicāra? Untaintedness must arise relying upon the root samādhi within dhyāna; when the pure dhyāna relied upon reaches one-pointedness of mind, it has already relinquished vitarka and vicāra, so how could the untaintedness arisen from them possess them? Hence it lacks vitarka and vicāra. Why does it lack joy? As the chapter on the second dhyāna in that Tattvasiddhi states, joy must arise from grasping conventional designations. Arising from attachment to a self, noble ones are free from it, and therefore joy does not arise. Question: If there is no untainted joy, there should be no factor of joy among the seven factors of awakening. Furthermore, if noble ones do not give rise to joy, why does the sūtra state, 'When the Buddha sees sentient beings cultivating good, he rejoices'? Moreover, if there is no joy, there should also be no untainted pliancy and pleasure. That treatise explains: 'Why can there be a factor of awakening of joy? The factors of awakening are of two kinds: first, sāsrava; second, anāsrava. The sāsrava has joy; the anāsrava lacks it. However, because the anāsrava factor arises from the sāsrava, by virtue of its original cause it may be called the factor of joy.' As for the Buddha rejoicing, the treatise itself explains: 'The Buddha constantly practices equanimity, without grief and without joy; according with what pleases sentient beings being converted, it is said that there is joy.' How can there be untainted pliancy? The treatise itself states: 'Upon attaining untaintedness, one leaves behind the fault of coarseness and heaviness, and body and mind become harmonised and comfortable; hence there is pliancy.' Why can there be untainted pleasure? The treatise states: 'It is not said that outside of untainted knowledge there is separately another pleasure; it is merely that when untainted dharmas newly reside in the body, it is nominally described as pleasure, and thus it can exist.' Question: Do all noble ones completely lack joy, or only the aśaikṣas? The treatise states: 'Śaikṣas lack it when entering contemplation and have it when emerging from contemplation; aśaikṣa noble ones constantly lack it whether entering or emerging.' In the second dhyāna there are pleasure, inner purity, and one-pointedness of mind, but it lacks the factor of joy; because that inner purity is the very substance of the second dhyāna, it has inner purity. The rest is explained as before. The third dhyāna simply lacks tranquil prajñā, while the rest are fully present. Because that tranquil prajñā is subsumed within mindfulness, it is not separately discussed. Hence that treatise says: 'In the latter portion of the third dhyāna, there is no factor of tranquil prajñā. What is the latter portion? Untaintedness arises from sāsrava dhyāna, hence the untainted is called the latter portion. To show that noble prajñā is conjoined with right mindfulness, it is subsumed within mindfulness.' In the fourth dhyāna, the four factors are complete. These are differing intentions established by the treatise masters, difficult to fully reconcile. Presence or absence of the factors and causes has been roughly distinguished in this way.