大乘義章 13.16

13.16

第六門中義別有四：一入定不同、二定緣有異、三明入所為、四辨定入人。入定不同者，依如《毘曇》，有二十四種。相狀如何？有漏定中，次第及超有其八種，無漏亦然。有漏無漏間復有八，是故通有二十四種。有漏八者，次第有四，超越亦然。次第四者，一是順入。從初禪入，次第上昇，乃至非想。二是逆入。從非想入，次第下轉，至初禪出。三逆順入。從初禪入，至第二禪，却入初禪，次第上昇至第三禪，却入二禪，次第上昇至第四禪。如是却入而復上昇，乃至非想類亦同然。四順逆入。從非想入，至無所有，却入非想，次第下轉至其識處。如是却入而後下轉，至初禪出。超中四者，一是順超。從初禪地超入三禪，如是漸超乃至非想。問曰：何故唯超一地？聲聞超禪不過一故。二是逆超。先入非想，超入識處，如是下超至初禪出。三逆順超。謂從初禪超入三禪，却入二禪超入四禪，却入三禪超入空處。如是却入而復上超，乃至非想。四順逆超。作法同前，向下為異。有漏既然，無漏亦爾。間中八者，次第有四，超越亦然。次第四者，一順間入。先入有漏初禪，次入無漏二禪，如是翻迭乃至非想。二逆間入。作法同前，向下為異。三逆順間入。從有漏初禪入無漏二禪，却入無漏初禪；次入有漏二禪，復入無漏三禪，却入無漏二禪；次入有漏三禪，復入無漏四禪，却入無漏三禪；次入有漏四禪，復入無漏空處。如是却入而復上昇，乃至非想。四順逆間入。作法同前，向下為異。超中四者，一順間超。從有漏初禪超入無漏三禪，超無漏四禪入有漏空處，如是間超乃至非想。二逆間超。作法同前，向下為異。三逆順間超。從有漏初禪却入無漏二禪，超入有漏四禪；却入有漏三禪，入無漏空處。如是却入而復上超，乃至非想。四順逆間超。作法同前，向下為異。聲聞如是。諸佛菩薩或超一二乃至眾多，是則入定具四無量（此一門竟）。

Within the sixth section, the meanings are distinct in four ways: first, the differences in entering concentration; second, the distinctions in the conditions of concentration; third, explaining the purpose of entering; fourth, analyzing the persons who enter concentration. As for the differences in entering concentration, according to the Abhidharma, there are twenty-four kinds. What are their characteristics? Within sāsrava concentrations, sequential and skipping [entries] comprise eight kinds; the anāsrava is likewise so. Alternating between sāsrava and anāsrava comprises another eight; therefore, in total there are twenty-four kinds. As for the eight sāsrava, the sequential are four, and the skipping are likewise so. As for the four sequential: The first is forward entry. Entering from the first dhyāna, sequentially ascending up to neither-conceptualisation-nor-non-conceptualisation. The second is reverse entry. Entering from neither-conceptualisation-nor-non-conceptualisation, sequentially descending to emerge at the first dhyāna. The third is reverse-forward entry. Entering from the first dhyāna to the second dhyāna, re-entering the first dhyāna, sequentially ascending to the third dhyāna, re-entering the second dhyāna, sequentially ascending to the fourth dhyāna. Re-entering and then ascending again in this way, up to neither-conceptualisation-nor-non-conceptualisation, the pattern is likewise the same. The fourth is forward-reverse entry. Entering from neither-conceptualisation-nor-non-conceptualisation to nothingness, re-entering neither-conceptualisation-nor-non-conceptualisation, sequentially descending to the stage of consciousness. Re-entering and then descending in this way, emerging at the first dhyāna. As for the four skipping: The first is forward skipping. Skipping from the stage of the first dhyāna into the third dhyāna, gradually skipping in this way up to neither-conceptualisation-nor-non-conceptualisation. Question: Why skip only one stage? Because a śrāvaka's dhyāna skipping does not exceed one. The second is reverse skipping. First entering neither-conceptualisation-nor-non-conceptualisation, skipping into the stage of consciousness, descending and skipping in this way to emerge at the first dhyāna. The third is reverse-forward skipping. That is, skipping from the first dhyāna into the third dhyāna, re-entering the second dhyāna and skipping into the fourth dhyāna, re-entering the third dhyāna and skipping into the stage of empty space. Re-entering and then skipping upwards in this way, up to neither-conceptualisation-nor-non-conceptualisation. The fourth is forward-reverse skipping. The method is the same as before, differing in moving downwards. Sāsrava being so, anāsrava is likewise. As for the eight alternating: the sequential are four, and the skipping are likewise so. As for the four sequential: The first is forward alternating entry. First entering sāsrava first dhyāna, next entering anāsrava second dhyāna, alternating in this manner up to neither-conceptualisation-nor-non-conceptualisation. The second is reverse alternating entry. The method is the same as before, differing in moving downwards. The third is reverse-forward alternating entry. From sāsrava first dhyāna entering anāsrava second dhyāna, re-entering anāsrava first dhyāna; next entering sāsrava second dhyāna, again entering anāsrava third dhyāna, re-entering anāsrava second dhyāna; next entering sāsrava third dhyāna, again entering anāsrava fourth dhyāna, re-entering anāsrava third dhyāna; next entering sāsrava fourth dhyāna, again entering anāsrava empty space. Re-entering and then ascending again in this way, up to neither-conceptualisation-nor-non-conceptualisation. The fourth is forward-reverse alternating entry. The method is the same as before, differing in moving downwards. As for the four skipping: The first is forward alternating skipping. Skipping from sāsrava first dhyāna into anāsrava third dhyāna, skipping anāsrava fourth dhyāna to enter sāsrava empty space, alternating and skipping in this manner up to neither-conceptualisation-nor-non-conceptualisation. The second is reverse alternating skipping. The method is the same as before, differing in moving downwards. The third is reverse-forward alternating skipping. From sāsrava first dhyāna re-entering anāsrava second dhyāna, skipping into sāsrava fourth dhyāna; re-entering sāsrava third dhyāna, entering anāsrava empty space. Re-entering and then skipping upwards in this way, up to neither-conceptualisation-nor-non-conceptualisation. The fourth is forward-reverse alternating skipping. The method is the same as before, differing in moving downwards. For śrāvakas it is like this. The Buddhas and bodhisattvas may skip one, two, or even many; this then constitutes entering concentration possessing the four immeasurables. (This concludes the first section.)