大乘義章 13.33

13.33

第二門中開合辨相。開合不定。總唯一禪，謂三學中唯一定學，六度之中唯一禪度。或分為二：一是遠離、二是寂滅。如《地持》說「初禪遠離欲惡不善，名為遠離。二禪已上息覺觀等，名為寂滅。」或分為三，三有兩門：一約受分三，初禪二禪名喜俱禪，三禪樂俱，四禪捨俱。二就覺觀有無分三，初禪名為有覺有觀，中間名為無覺有觀，二禪已上無覺無觀。或分為四，所謂四禪，六義不同，故分為四。一滅障不同。初禪遠離欲惡不善，二禪地中滅除覺觀，三禪滅喜，四禪滅樂。二滅受不同。如經中說：初禪滅憂，二禪滅苦，三禪滅喜，四禪滅樂。問曰：初禪憂苦並滅，今云何言初禪滅憂、二禪滅苦？若依《毘曇》，初禪地中有眼耳身三識身在，此三識身苦根所依，故不說滅。若爾，意識憂根所依，初禪有意，應不滅憂。釋言：憂根其過麁重，定在欲界，是故宣說初禪滅憂。云何麁重？憂從欲界貪欲心起，貪著欲界五欲境界，見彼散壞方生憂故；苦不如是，故不說滅。又後憂根退定方生；苦則不爾，出定便起，為是不類。《成實》所論，不由初禪有三識身，欲故不滅苦。但彼初禪近欲界地不定之心，不定心中能生苦受，故不滅苦。若近欲界，亦應生憂，何故說滅？釋言：憂從貪喜心起，退定方生；若不著欲，終不生憂。苦不如是，故有苦受而滅憂根。三別地法異。初禪覺觀異於餘禪，二禪內淨，三禪安慧，四禪地中不苦不樂，皆各別異，所以須分。四定心麁細故分四禪。如經中說：初禪定心如密和[麩-夫+少]，心性散動，以法攝持，故能住緣。二禪定心如山頂泉，水從中出，不從外來。三禪定心如池中華，內外盈溢。四禪定心如密室燈，怡然不動。五受果不同故分四禪。初禪能得梵眾、梵輔、大梵天果。二禪能得少光、無量光、光音之果。三禪能得少淨、無量淨、遍淨之果。四禪能得福愛、福生乃至阿迦尼吒天果。第六住處寬狹不同故分四禪。如《毘婆沙》說，彼有二論。一家說言：初禪住處如一四天下，二禪住處如一千界，三禪住處如二千界，四禪住處如三千界。復有一說：初禪住處如一千界，二禪住處如二千界，三禪住處如三千界，四禪住處無量無邊。以斯不同，故分為四。若隨法別，亦得分五，所謂覺、觀、內淨、安慧、不苦不樂。地別不同，亦得分六，謂未來、中間、根本四禪。心數不同，亦得分九：初禪五支即為五數，覺是覺數，觀是觀數，喜是受數，樂是猗數，一心定數。第二禪中加一內淨，通前為六。此內淨支，依《阿毘曇》是其信數，信下覺觀動亂多過，信二禪法寂靜安穩。《大智論》中亦說為信。喜、樂、一心，與初禪同。第三禪中，更加捨、念、安慧三數，通前為九。捨者是其善大地中捨數，念與安慧是通地中念慧兩數，樂與前喜同是受數，一心與前一心支同，故不別論。第四禪中，捨念清淨與三禪中捨念支同，不苦不樂與前喜同，一心支者同前一心，為是不說。行名不同，離分為十：初禪五支即以為五；內淨為六，捨、念、安慧通前為九；三禪中樂，心數分別與前喜同，行名分別與前樂同；不苦不樂通前說十，此不苦樂心數分別與前喜支同，是受數故不別論，行名分別異前喜樂是以別說。第四禪中捨、念、一心名不異上故不別說，行義不同離分十一，如《毘婆沙》說。就前十中分樂作二，故有十一。何故分者？初二禪樂是其猗樂，三禪中樂是其受樂，所以分之。若依《地論》，滅障等別，則有十六。初禪有四：一者滅障，謂滅欲惡。二者對治，所謂覺觀。三者利益，所謂喜樂。四者彼二依止三昧，所謂一心。初禪既然，餘三類爾，故有十六。支別不同，分為十八。就前行名十種之中，覺、觀、內淨、安慧、不苦不樂，當分守一，即以為五。喜及捨、念各分為二，通前十一。喜分二者，所謂初禪、二禪喜。捨念分者，所謂三禪、四禪捨念。樂分為三，通前十四。初二三禪並皆有樂故分三種，一心分四故有十八。四禪地中各有一心，故分四種。以實具論，心法不同有二十三，謂十通大地，想、欲、觸、慧、念、思、解脫、憶、定及受；十善大地，所謂無貪、無瞋、慚、愧、信、猗、不放逸、不害、精進、捨。加覺觀心王，為二十三。地別具論，有八十六：初禪地中有二十三，後三禪中各二十一，除其覺觀。開合如是。

In the second section, the characteristics are distinguished through divisions and combinations. Divisions and combinations are not fixed. Universally, there is only one dhyāna, meaning that among the three trainings there is only the training in samādhi, and among the six pāramitās there is only the dhyāna-pāramitā. Alternatively, it is divided into two: first, detachment, and second, quiescence. As the Bodhisattvabhūmi states: "The first dhyāna is detached from desires, evils, and unwholesome things, and is named detachment; from the second dhyāna upward, investigation, analysis, and the like are stilled, and it is named quiescence." Alternatively, it is divided into three. Dividing into three has two approaches: First, dividing into three according to feeling: the first dhyāna and second dhyāna are called dhyānas conjoined with joy; the third dhyāna is conjoined with pleasure; the fourth dhyāna is conjoined with equanimity. Second, dividing into three in terms of the presence or absence of investigation and analysis: the first dhyāna is termed having investigation and having analysis; the intermediate [dhyāna] is termed without investigation and having analysis; from the second dhyāna upward is without investigation and without analysis. Alternatively, it is divided into four, namely the four dhyānas. Because six meanings differ, they are divided into four. First, the cessation of hindrances differs: the first dhyāna is detached from desires, evils, and unwholesome things; in the stage of the second dhyāna, investigation and analysis are extinguished; the third dhyāna extinguishes joy; the fourth dhyāna extinguishes pleasure. Second, the cessation of feelings differs: as stated in the sūtras, the first dhyāna extinguishes sorrow; the second dhyāna extinguishes suffering; the third dhyāna extinguishes joy; the fourth dhyāna extinguishes pleasure. Question: In the first dhyāna, sorrow and suffering are both extinguished; why is it now said that the first dhyāna extinguishes sorrow and the second dhyāna extinguishes suffering? If according to the Abhidharma, in the stage of the first dhyāna there are the three consciousness-bodies of eye, ear, and body; these three consciousness-bodies are the bases of the suffering faculty, and therefore its cessation is not spoken of. If so, mental consciousness is the basis of the sorrow faculty; since the first dhyāna possesses mind, sorrow should not be extinguished [there]. Explanation: The sorrow faculty has coarse and heavy faults and is definitely in the desire realm; therefore it is proclaimed that the first dhyāna extinguishes sorrow. Why is it coarse and heavy? Sorrow arises from the desire-realm mind of sensual craving, which craves the objects of the five desires of the desire realm, and sorrow is born only upon seeing them dissipate and be destroyed; suffering is not like this, and therefore its cessation is not spoken of. Furthermore, the sorrow faculty is born only upon falling away from samādhi; suffering is not like that, but arises immediately upon emerging from samādhi; therefore they are not alike. As discussed in the Tattvasiddhi, it is not because the first dhyāna has three consciousness-bodies that desires are the reason suffering is not extinguished. Rather, that first dhyāna is close to the unsteady mind of the desire realm stage, and within the unsteady mind suffering feeling can arise, and therefore suffering is not extinguished. If it is close to the desire realm, it should also generate sorrow; why is its cessation spoken of? Explanation: Sorrow arises from a mind of craving and joy, and is born only upon falling away from samādhi; if one is not attached to desire, sorrow is never born. Suffering is not like that; therefore there is suffering feeling while the sorrow faculty is extinguished. Third, the distinct dharmas of the stages differ: investigation and analysis in the first dhyāna differ from the other dhyānas; inner purity in the second dhyāna, serene wisdom in the third dhyāna, and neither suffering nor pleasure in the stage of the fourth dhyāna are each distinct; therefore they must be differentiated. Fourth, because of the coarseness and subtlety of the samādhi mind, they are divided into four dhyānas. As stated in the sūtras: the samādhi mind of the first dhyāna is like densely mixed parched flour; the nature of the mind is scattered and moving, yet sustained by dharma, it can thus abide on its object. The samādhi mind of the second dhyāna is like a spring atop a mountain, whose water issues from within and does not come from outside. The samādhi mind of the third dhyāna is like a flower in a pond, overflowing inside and out. The samādhi mind of the fourth dhyāna is like a lamp in a closed room, serenely unmoving. Fifth, because the attained fruits differ, they are divided into four dhyānas: the first dhyāna can attain the fruits of the Brahmā-pāriṣadya, Brahmā-purohita, and Mahābrahmā heavens. The second dhyāna can attain the fruits of the Parīttābha, Apramāṇābha, and Ābhāsvara heavens. The third dhyāna can attain the fruits of the Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna heavens. The fourth dhyāna can attain the fruits of the Puṇyaprasava, Anabhraka, up to the Akaniṣṭha heaven. Sixth, because the breadth and narrowness of the abodes differ, they are divided into four dhyānas: as stated in the Vibhāṣā, there are two theories there. One school says: the abode of the first dhyāna is like one fourfold world; the abode of the second dhyāna is like a thousand worlds; the abode of the third dhyāna is like two thousand worlds; the abode of the fourth dhyāna is like three thousand worlds. Another theory says: the abode of the first dhyāna is like a thousand worlds; the abode of the second dhyāna is like two thousand worlds; the abode of the third dhyāna is like three thousand worlds; the abode of the fourth dhyāna is immeasurable and boundless. Because of these differences, they are divided into four. If according to the differentiation of dharmas, they may also be divided into five, namely: investigation, analysis, inner purity, serene wisdom, and neither suffering nor pleasure. According to the difference of stages, they may also be divided into six, namely: anāgamya, dhyānāntara, and the four fundamental dhyānas. According to the difference of caittas, they may also be divided into nine: the five factors of the first dhyāna are just five caittas—investigation is the caitta of investigation, analysis is the caitta of analysis, joy is the caitta of feeling, pleasure is the caitta of pliancy, and one-pointedness of mind is the caitta of samādhi. In the second dhyāna, inner purity is added, making six together with the preceding. According to the Abhidharma, this factor of inner purity is the caitta of faith; one has faith that lower investigation and analysis are turbulent and have many faults, and has faith that the dharmas of the second dhyāna are quiescent, secure, and peaceful. In the Da zhidu lun, it is also said to be faith. Joy, pleasure, and one-pointedness of mind are the same as in the first dhyāna. In the third dhyāna, three further caittas—equanimity, mindfulness, and serene wisdom—are added, making nine together with the preceding. Equanimity is the caitta of equanimity among the wholesome universal dharmas; mindfulness and serene wisdom are the two caittas of mindfulness and prajñā among the universal dharmas; pleasure is the caitta of feeling, the same as the preceding joy; one-pointedness of mind is the same as the factor of one-pointedness of mind above; therefore they are not separately discussed. In the fourth dhyāna, the purity of equanimity and mindfulness is the same as the factors of equanimity and mindfulness in the third dhyāna; neither suffering nor pleasure is the same as the preceding joy; the factor of one-pointedness of mind is the same as the preceding one-pointedness of mind; therefore they are not stated. According to the difference of active aspects, they are separately divided into ten: the five factors of the first dhyāna are taken as five; inner purity makes six; equanimity, mindfulness, and serene wisdom make nine together with the preceding; pleasure in the third dhyāna is, when distinguished by caittas, the same as the preceding joy, but when distinguished by active aspects, it is the same as the preceding pleasure; neither suffering nor pleasure brings the preceding to ten—this neither suffering nor pleasure is, when distinguished by caittas, the same as the factor of joy, being the caitta of feeling, and so is not separately discussed, but when distinguished by active aspects, it differs from the preceding joy and pleasure, and is therefore separately stated. In the fourth dhyāna, equanimity, mindfulness, and one-pointedness of mind do not differ in name from those above, and therefore are not separately stated. According to the difference of active characteristics, they are separately divided into eleven, as stated in the Vibhāṣā. Within the preceding ten, pleasure is divided into two, hence there are eleven. Why is it divided? The pleasure of the first and second dhyānas is pliancy-pleasure; the pleasure in the third dhyāna is feeling-pleasure; therefore it is divided. If according to the Daśabhūmika-vibhāṣā, distinguishing the cessation of hindrances and so forth, there are sixteen. The first dhyāna has four: first, cessation of hindrances, meaning the cessation of desires and evils; second, antidote, namely investigation and analysis; third, benefit, namely joy and pleasure; fourth, the samādhi upon which those two rely, namely one-pointedness of mind. Since the first dhyāna is like this, the remaining three are analogous; hence there are sixteen. According to the difference of factors, they are divided into eighteen. Among the ten kinds of active aspects mentioned before, investigation, analysis, inner purity, serene wisdom, and neither suffering nor pleasure each keep to one corresponding division, thus making five. Joy, equanimity, and mindfulness are each divided into two, bringing the total together with the preceding to eleven: joy being divided into two refers to the joys of the first dhyāna and the second dhyāna; equanimity and mindfulness being divided refers to equanimity and mindfulness in the third dhyāna and the fourth dhyāna. Pleasure is divided into three, bringing the total together with the preceding to fourteen: because the first, second, and third dhyānas all possess pleasure, it is divided into three kinds. One-pointedness of mind is divided into four, hence there are eighteen: in each of the stages of the four dhyānas there is one-pointedness of mind, hence it is divided into four kinds. If fully discussed in reality, according to the differences of mental dharmas there are twenty-three, namely: the ten omnipresent dharmas—ideation, desire, contact, prajñā, mindfulness, intention, resolution, recollection, samādhi, and feeling; the ten wholesome universal dharmas, namely non-greed, non-anger, shame, remorse, faith, pliancy, diligence, non-harm, energy, and equanimity. Adding investigation, analysis, and the primary mind, these make twenty-three. Fully discussed according to stages, there are eighty-six: in the stage of the first dhyāna there are twenty-three; in each of the subsequent three dhyānas there are twenty-one, excluding investigation and analysis. Such are the divisions and combinations.