大乘義章 13.12

13.12

第四門中所滅不同。所滅有二：一滅染障。八禪皆滅十使煩惱。如得初禪，滅欲界地十使煩惱；得二禪時，滅初禪地九使煩惱；乃至修得非想定時，滅無所有九使煩惱，以初禪上無瞋恚故但滅九使，亦為樂障通斷其得。二滅亂障。如經中說：初禪滅語言，二禪滅覺觀，三禪滅喜，四禪滅樂，空處滅於色想，識處滅於空想，無所有處滅於識想，非想非非想處滅無所有想。此滅亂障但令不行，名之為滅；不捨其得，善法得上不捨下故。問曰：覺觀是言說因，覺觀之心初禪未盡，云何已得滅於語言？論釋不同。若依《毘曇》，覺觀有二：一者成禪，背欲求靜；二者壞禪，背靜起說。初禪中但有成禪覺觀之心，無壞禪者，故滅語言。若依《成實》，得彼初禪根本定時已離覺觀，覺觀無故言語不生，名之為滅。若爾，初禪亦滅覺觀，何故但云滅語言乎？釋言：初禪根本定中雖無覺觀，前後有之，故不名滅。若爾，前後亦有語言，何故說滅？釋言：覺觀能與初禪作方便故，不得言滅。語言唯障非方便故，說語言滅。問曰：初禪若滅語言，得初禪人云何起說？釋言：入定雖滅語言，出時用彼欲界地中威儀心說，或用初禪威儀心說，故得起言。問曰：語言能障初禪。得初禪竟，以欲界心起語言時，失初禪不？釋言：不失。問曰：語言與欲界結同障初禪，得初禪人以欲界心起言說時不失禪者，起欲界結亦應不失。釋言：染障與亂障異。下染正與上地淨違，故起欲染退失初禪；語言直是妨修故障，非是正違，故雖起言不失初禪。諸地染亂，例皆同爾。問曰：初禪猶有威儀覺觀心故，可得起言。二禪已上無此覺觀，依何起說？論釋不同。若依《毘曇》，借初禪地威儀心說。此言借者，上威儀心流類似於初禪心故，名之為借，不從彼來。問曰：上禪唯得借下威儀之心，不得借下善，何故而然？良以威儀是浮漫心，非力厲生；上地所起流類同下，故說為借。善生力厲，隨地各別，上地所起不與下同，故不名借。若依《成實》，上地皆用欲界心說，上得寄起欲界心故。

In the fourth section, what is eliminated differs. What is eliminated is twofold: first, the elimination of defiled hindrances. All eight dhyānas eliminate the ten bond afflictions. For instance, upon attaining the first dhyāna, one eliminates the ten bond afflictions of the desire-realm stage; when attaining the second dhyāna, one eliminates the nine bond afflictions of the first dhyāna stage; up to when cultivating and attaining the stage of neither-conceptualisation, one eliminates the nine bond afflictions of nothingness—because above the first dhyāna there is no hatred, only nine bonds are eliminated—and as an obstacle to pleasure, one cuts off their acquisition entirely. Second, the elimination of disturbance hindrances. As stated in the sūtras: the first dhyāna eliminates speech; the second dhyāna eliminates vitarka and vicāra; the third dhyāna eliminates joy; the fourth dhyāna eliminates pleasure; the station of space eliminates conceptualisations of form; the station of consciousness eliminates conceptualisations of space; the station of nothingness eliminates conceptualisations of consciousness; the station of neither-conceptualisation-nor-non-conceptualisation eliminates conceptualisations of nothingness. This elimination of disturbance hindrances merely causes them not to occur, which is called 'elimination'; their acquisition is not relinquished, because when wholesome dharmas of an upper stage are attained, those of the lower stage are not relinquished. Question: Vitarka and vicāra are the causes of speech; since the mind of vitarka and vicāra is not yet exhausted in the first dhyāna, how can speech have already been eliminated? The treatises explain differently. According to the Abhidharma, vitarka and vicāra are twofold: first, perfecting dhyāna, turning away from desire and seeking stillness; second, ruining dhyāna, turning away from stillness and giving rise to speech. The first dhyāna contains only the mind of vitarka and vicāra that perfects dhyāna and lacks that which ruins dhyāna, hence speech is eliminated. If according to the Tattvasiddhi, when attaining the root samādhi of that first dhyāna one has already separated from vitarka and vicāra; because vitarka and vicāra are absent, speech does not arise, which is called 'elimination'. If so, the first dhyāna also eliminates vitarka and vicāra; why is it only said to eliminate speech? Explanation: Although the root samādhi of the first dhyāna lacks vitarka and vicāra, they exist before and after it, hence it is not called elimination. If so, speech also exists before and after it; why is it said to be eliminated? Explanation: Because vitarka and vicāra can serve as preparatory expedients for the first dhyāna, they cannot be spoken of as eliminated. Speech is solely an obstacle and not an expedient, hence speech is said to be eliminated. Question: If the first dhyāna eliminates speech, how can one who has attained the first dhyāna give rise to speech? Explanation: Although speech is eliminated when entering samādhi, upon emerging one speaks using the mind of deportment of the desire realm, or speaks using the mind of deportment of the first dhyāna, and thus is able to give rise to speech. Question: Speech can obstruct the first dhyāna. After attaining the first dhyāna, when giving rise to speech with a desire-realm mind, does one lose the first dhyāna or not? Explanation: One does not lose it. Question: Speech and the fetters of the desire realm both obstruct the first dhyāna; if one who has attained the first dhyāna does not lose dhyāna when giving rise to speech with a desire-realm mind, one should also not lose it when giving rise to the fetters of the desire realm. Explanation: Defiled hindrances and disturbance hindrances are different. Lower defilements directly contradict the purity of an upper stage, hence giving rise to desire-realm defilement causes one to regress and lose the first dhyāna; speech is merely an obstacle that hampers cultivation and is not a direct contradiction, hence although one gives rise to speech, one does not lose the first dhyāna. Defilement and disturbance in the various stages are all uniformly like this. Question: Because the first dhyāna still has the mind of deportment with vitarka and vicāra, one can give rise to speech. From the second dhyāna upwards, this vitarka and vicāra are absent; relying on what does one give rise to speech? Treatises explain differently. According to the Abhidharma, one borrows the mind of deportment of the first dhyāna stage to speak. Speaking of 'borrowing' here means that the upper mind of deportment flows in a manner similar to the mind of the first dhyāna, hence it is called borrowing, not that it comes from there. Question: Upper dhyānas can only borrow the lower mind of deportment and cannot borrow lower wholesome [minds]; why is this so? Truly, because deportment is an unstable, unexerted mind, not generated through vigorous effort; what is generated in an upper stage flows in similarity to the lower, hence it is called borrowing. Wholesome [minds] are generated through vigorous effort and differ according to each stage; what is generated in an upper stage is not the same as the lower, hence it is not called borrowing. If according to the Tattvasiddhi, upper stages all use the desire-realm mind to speak, because upper stages can temporarily give rise to the desire-realm mind.