大乘義章 13.17

13.17

次明諸禪緣境差別。於中亦有二十四種。相狀如何？依如《成實》，八禪同以欲界乃至非想地法以為境界。毘曇法中，四禪同前，四無色定唯緣自地及上地法以為境界，不緣下地。故《雜心》云「無色不緣下有漏種。」今此且就初禪一地論二十四，餘類可知。作法如何？略有二門：一就能緣分別、二就所緣分別。言能緣者，能緣之心有其有漏、無漏之別。有漏初禪緣九地法有其八句，無漏初禪緣九地法亦有八句，有漏無漏間緣亦八，是故合有二十四種。有漏八者，次第有四，超緣亦四。次第四者，一順次第，謂以初禪緣欲界法上至非想。二逆次第，始緣非想下至欲界。三逆順次第，先緣欲界，次緣初禪，却緣欲界，次第上緣至第二禪；却緣初禪，次第上緣至第三禪，如是却緣而復上緣乃至非想。四順逆次第，先緣非想至無所有，却緣非想，次第下緣至其識處；却緣無所有，次第下緣至其空處，如是却緣而復下緣乃至欲界。超中四者，一是順超，先緣欲界，超緣二禪，如是上超乃至非想。二是逆超，作法同前，向下為異。三逆順超，先緣欲界，超緣二禪；却緣初禪，超緣三禪，如是却緣而復上超乃至非想。四順逆超，作法同前，向下為異。有漏如是。無漏八者，類上可知。有漏無漏間為八者，次第有四，超越亦四。次第四者，一順次第，先以初禪有漏之心緣欲界法，次以無漏緣初禪法，復以有漏緣二禪法，如是翻迭乃至非想。二逆次第，作法同前，向下為異。三逆順次第，先以有漏緣欲界法，次以無漏緣初禪法；却以無漏緣欲界法，次以有漏緣初禪法，復以無漏緣二禪法；却以無漏緣初禪法，次以有漏緣二禪法，復以無漏緣四禪法，如是却緣而復上緣乃至非想。四順逆次第，作法同前，向下為異。超中四者，一是順超，先以有漏緣欲界法，次以無漏緣二禪法，復以有漏緣四禪法，如是翻迭超至非想。二是逆超，作法同前，向下為異。三逆順超，先以有漏緣欲界法，次以無漏超緣二禪；却以無漏緣於初禪，次以有漏緣三禪；却以有漏緣第二禪，復以無漏超緣四禪，如是却緣而復上超乃至非想。四順逆超，作法同前，向下為異。上來直就能緣之心有漏無漏相對分別為二十四。次就所緣有漏無漏為二十四。依如《毘曇》，欲界非想一向有漏，餘通有漏及與無漏。用初禪心緣彼有漏有其八句，緣彼無漏亦有八句，有漏無漏間緣亦八。其中作法與前相似，唯就所緣境界之中明其有漏無漏為異。初禪既然，餘禪類爾（此二門竟）。

Next, the differences in the objects of focus for the various dhyānas are explained. In this regard there are also twenty-four varieties. What are their characteristics? According to the Tattvasiddhi, the eight dhyānas alike take the phenomena from the desire realm up to the stage of neither perception [nor non-perception] as their cognitive spheres. In the Abhidharma system, the four dhyānas are the same as before; the four formless concentrations take only the phenomena of their own stage and higher stages as their cognitive spheres, not taking lower stages as objects. Hence the Za xin lun says: 'The formless does not take lower sāsrava seeds as an object.' Here, for the time being, we discuss the twenty-four solely with reference to the single stage of the first dhyāna; the rest may be inferred by analogy. What is the method? Briefly, there are two approaches: first, discrimination with respect to that which cognizes; second, discrimination with respect to the cognized object. As for that which cognizes: the cognizing mind has the distinction between sāsrava and anāsrava. The sāsrava first dhyāna taking the phenomena of the nine stages as objects has eight permutations; the anāsrava first dhyāna taking the phenomena of the nine stages as objects also has eight permutations; alternating between sāsrava and anāsrava as the cognizing mind likewise has eight, and therefore altogether there are twenty-four varieties. Among the eight sāsrava, there are four sequential and four leaping. As for the four sequential: First is forward sequence, which means taking the phenomena of the desire realm up to neither perception as objects with the first dhyāna. Second is reverse sequence, beginning by taking neither perception as an object down to the desire realm. Third is reverse-forward sequence: first taking the desire realm as an object, next the first dhyāna, then returning to take the desire realm as an object, and sequentially taking higher objects up to the second dhyāna; returning to take the first dhyāna as an object, sequentially taking higher objects up to the third dhyāna, and in this manner returning and then taking higher objects up to neither perception. Fourth is forward-reverse sequence: first taking neither perception as an object up to nothingness, then returning to take neither perception as an object, and sequentially taking lower objects down to its stage of consciousness; returning to take nothingness as an object, and sequentially taking lower objects down to its stage of infinite space, in this manner returning and then taking lower objects down to the desire realm. Among the four leaping: First is forward leaping: first taking the desire realm as an object, and leaping to take the second dhyāna as an object, leaping upward in this manner up to neither perception. Second is reverse leaping: the method is the same as the preceding, differing only in moving downward. Third is reverse-forward leaping: first taking the desire realm as an object, and leaping to take the second dhyāna as an object; returning to take the first dhyāna as an object, and leaping to take the third dhyāna as an object, in this manner returning and then leaping upward up to neither perception. Fourth is forward-reverse leaping: the method is the same as the preceding, differing only in moving downward. Such is the sāsrava. The eight anāsrava may be understood by analogy with the above. For the eight that alternate between sāsrava and anāsrava, there are four sequential and four leaping. As for the four sequential: First is forward sequence: first taking desire-realm phenomena as an object with the sāsrava mind of the first dhyāna, next taking first-dhyāna phenomena as an object with the anāsrava mind, and again taking second-dhyāna phenomena as an object with the sāsrava mind, alternating in this manner up to neither perception. Second is reverse sequence: the method is the same as the preceding, differing only in moving downward. Third is reverse-forward sequence: first taking desire-realm phenomena as an object with the sāsrava mind, next taking first-dhyāna phenomena as an object with the anāsrava mind; returning to take desire-realm phenomena as an object with the anāsrava mind, next taking first-dhyāna phenomena as an object with the sāsrava mind, and again taking second-dhyāna phenomena as an object with the anāsrava mind; returning to take first-dhyāna phenomena as an object with the anāsrava mind, next taking second-dhyāna phenomena as an object with the sāsrava mind, and again taking fourth-dhyāna phenomena as an object with the anāsrava mind, returning and then taking higher objects in this manner up to neither perception. Fourth is forward-reverse sequence: the method is the same as the preceding, differing only in moving downward. Among the four leaping: First is forward leaping: first taking desire-realm phenomena as an object with the sāsrava mind, next taking second-dhyāna phenomena as an object with the anāsrava mind, and again taking fourth-dhyāna phenomena as an object with the sāsrava mind, alternating and leaping in this manner up to neither perception. Second is reverse leaping: the method is the same as the preceding, differing only in moving downward. Third is reverse-forward leaping: first taking desire-realm phenomena as an object with the sāsrava mind, next leaping to take the second dhyāna as an object with the anāsrava mind; returning to take the first dhyāna as an object with the anāsrava mind, next taking the third dhyāna as an object with the sāsrava mind; returning to take the second dhyāna as an object with the sāsrava mind, and again leaping to take the fourth dhyāna as an object with the anāsrava mind, returning and then leaping upward in this manner up to neither perception. Fourth is forward-reverse leaping: the method is the same as the preceding, differing only in moving downward. The above has directly discriminated twenty-four [varieties] through the opposition of sāsrava and anāsrava in the cognizing mind. Next, twenty-four are discriminated with respect to sāsrava and anāsrava in the cognized object. According to the Abhidharma, the desire realm and neither perception are exclusively sāsrava, while the others are common to both sāsrava and anāsrava. Using the mind of the first dhyāna to take those sāsrava [phenomena] as objects has eight permutations; taking those anāsrava [phenomena] as objects also has eight permutations; alternating between taking sāsrava and anāsrava as objects also has eight. The procedure therein is similar to the preceding, differing only in explaining the sāsrava and anāsrava within the cognitive sphere of the cognized object. Since this is so for the first dhyāna, the other dhyānas are analogous (these two approaches are concluded).