大乘義章 13.38

13.38

第四門中約對道品辨其通別。禪中行體，有其十一，所謂覺、觀、喜、猗、一心、內淨、捨、念、安慧、受樂及不苦不樂。道品之中行體有十，謂信、進、念、定、慧、思、戒、猗、喜、捨。彼此相望，理實齊通；於中隱顯，非無通別。通別有三：一是禪支而非道品，謂觀與樂及不苦不樂。何故無觀？以彼道中慧遍始終，假觀義微，所以不說。何故無樂？樂性者緣，於道不順，為是不論。若爾，道中應不立喜。喜忻悅行，治憂重過，發道義強，所以立之。何故無其不苦不樂？以不苦不樂順無明品，相與道違，為是不說。二是道品而非禪支，謂戒精進。何故無戒？禪者名為思惟修習，戒非心法，無思惟義，為是不說。又復道中八正名輪，須戒為轂；禪不如是，故廢不論。何故禪中不說精進？精進發動，於定不順，故隱不說。若爾，禪中不應立覺。釋言：覺者於境審思，能制麁過，發定功強，是以立之。三亦禪亦道，謂餘法也。於中喜捨及與念慧彼此名同，餘者名異。道中思者，禪中名覺，思是覺義。道中猗者，禪名為樂，猗息麁苦故說為樂。道中信者，禪名內淨，信離疑濁故名內淨。道中定者，禪名一心，定無異緣故曰一心。歷禪別說，義在可知。

In the fourth gate, common and distinct features are distinguished by comparing [dhyāna] with the factors of the path. Among the active essences in dhyāna, there are eleven: namely, initial inquiry, investigation, joy, pliancy, one-pointedness of mind, internal clarity, equanimity, mindfulness, clear comprehension, the sensation of bliss, and neither-pain-nor-pleasure. Among the factors of the path, the active essences are ten: namely, faith, vigor, mindfulness, samādhi, prajñā, thought, morality, pliancy, joy, and equanimity. When compared with one another, in actual principle they correspond completely; yet in terms of implicit and explicit inclusion, they are not without common and distinct features. The common and distinct features have three aspects: First, those that are limbs of dhyāna but not factors of the path: namely, investigation, bliss, and neither-pain-nor-pleasure. Why is there no investigation? Because in that path, prajñā pervades from beginning to end, and the meaning of provisional investigation is slight; therefore it is not mentioned. Why is there no bliss? The nature of bliss is conditioned and does not accord with the path; therefore it is not discussed. If so, joy should not be established in the path either. Joy is a joyous and pleased activity, counteracting the heavy fault of sorrow, and its efficacy in generating the path is strong; therefore it is established. Why is there no neither-pain-nor-pleasure? Because neither-pain-nor-pleasure accords with the category of ignorance, and its character conflicts with the path; therefore it is not mentioned. Second, those that are factors of the path but not limbs of dhyāna: namely, morality and vigor. Why is there no morality? Dhyāna is termed "cultivation through contemplation"; morality is not a mental dharma and lacks the meaning of contemplation; therefore it is not mentioned. Furthermore, in the path, the eight right factors are called a wheel, requiring morality as the hub; dhyāna is not like this, so it is set aside and not discussed. Why is vigor not mentioned in dhyāna? Vigor stirs and arouses, which does not accord with samādhi; hence it is implicit and not mentioned. If so, initial inquiry should not be established in dhyāna either. Answer: Initial inquiry closely considers the object, can restrain coarse faults, and has strong efficacy in generating samādhi; therefore it is established. Third, those that are both dhyāna and path: namely, the remaining dharmas. Among them, joy, equanimity, mindfulness, and prajñā share the same names in both; the rest have different names. What is thought in the path is called initial inquiry in dhyāna, for thought has the meaning of initial inquiry. What is pliancy in the path is called bliss in dhyāna, for pliancy calms coarse suffering and is thus called bliss. What is faith in the path is called internal clarity in dhyāna, for faith is free from the turbidity of doubt and is thus called internal clarity. What is samādhi in the path is called one-pointedness of mind in dhyāna, for samādhi has no divergent objects and is thus called one-pointedness of mind. When explained separately through the dhyānas, the meaning can be understood.