大乘義章 13.40

13.40

第六門中依文釋義。經言「初禪離欲惡不善法，有覺有觀，離生喜樂，入初禪行。」難欲惡不善，是滅障也。釋有四義：一離欲界惡不善法，名離欲惡。二依《大智論》，遠離五欲名為離欲，此猶是前遠離五法；斷除五蓋，名離惡不善，此猶是前斷除五法。三依《毘曇》，遠離五欲名為離欲，斷除十惡名為離惡，除滅五蓋名離不善。四依《成實》，斷貪欲心名為離欲，離殺盜等十不善業名離不善。有覺有觀是其對治，麁思名覺、細思名觀。譬如振鈴，麁聲喻覺、細聲喻觀。問曰：《毘曇》說心心數法起在同時，今何故言麁聲喻覺、細聲喻觀？龍樹釋言「諸心心法體雖同時，隨時受名。譬如晝日眾星不現，非無眾星。」心法如是，故得說言麁聲喻覺、細聲喻觀。離生喜樂是其利益，慶離欲惡，所以生喜。此亦慶得慶離心多，故偏說之。以離惡故身心猗適，目之為樂。入初禪行是初禪體，此猶經中一心支也。經言「二禪滅覺觀，內清淨，心一處，無覺無觀，定生喜樂，入二禪行。」滅覺觀者，是滅障也。覺觀於前雖是對治，望後能障，故須滅之。內淨一處，是其對治，內淨治體，離前覺觀及初禪地三識之身，於二禪法證信清淨，故曰內淨。心一處者，是對治相。釋有兩義：一據修以釋。內者淨常續，離餘間隔，故言一處。故《地論》言「修無漏不斷，名心一處。」彼說菩薩所修內淨故言無漏。若就餘人，直爾內淨相續不斷名心一處。二約境以釋。心緣一境，故言一處。故《地論》言「行一境界，名心一處。」何者一境？如彼《舍利毘曇》中釋「欲界地中心行六處，所謂六塵。初禪已離鼻舌二識，心行四處。二禪已上復離眼耳及身識，故名心一處，所謂行於一法塵境。」無覺無觀是其治能，謂內淨心能無覺無觀。定生喜樂是其利益，慶得生喜名定生喜，此亦慶離慶得心多，故偏言之。樂同前釋。入二禪行是其禪體，一心支也。經言「三禪離喜，捨憶念安慧，身受樂，諸賢聖能說能捨，念受樂，入三禪行。」離喜，滅障。喜於前地雖是利益，望後妨亂，故須滅之。二禪麁故，但滅前治；此禪轉細，故滅前益。捨念安慧，是其對治，捨前喜過故名為捨，簡異受捨故言行捨，念前喜過故名為念。念與憶俱，故言憶念。知前喜過，故名為慧。隨定之慧，故言安慧。身受樂等，是其利益，納法生適故名受樂。此樂在意快遍身心，簡前心喜，故說身受。此樂深重，唯諸賢聖能說其過、堪能捨離，餘多不能，故說賢聖能說能捨。舉此為顯樂之深也。念受樂等是其禪體，念自地中受樂之過，趣入一心，名念受樂入三禪行。經言「四禪斷苦斷樂先滅憂喜，不苦不樂，捨念清淨，入四禪行。」斷苦斷樂先滅憂喜，是滅障也。前二禪中所滅之苦，此地亦無，故言斷苦。三禪之樂，此地親除，故言斷樂。問曰：苦者是二禪斷，非此親滅，何故說之？《成實》釋言「為彰此禪是不動禪，苦樂雙絕，所以舉之。」亦可即名三禪中樂以之為苦，斷彼樂時即名斷苦，是故說言斷苦斷樂。問曰：彼樂何故名苦？龍樹釋言「望麁心者說彼為樂，望細心者即為大苦。如人指手打木等事，寤者為樂，樂睡眠者用為大苦。」此亦如是，憂受先在初禪中滅，喜受先在三禪中滅，故言先滅。若爾，苦者亦前地滅，何不說先？釋言：應齊。但憂與喜並前地滅，故彰先滅。苦雖先滅，對苦之樂此地始離，若當說言先滅苦樂，謂樂亦先，是以不彰。問曰：憂喜既前地滅，何故此說？《成實》亦言「為彰此禪是不動禪，免絕四受，所以說之。」不苦不樂是其利益。問曰：餘禪皆先彰治，何故此禪先明利益？乘前便故。對前苦樂，彰其不苦不樂義便，故先說之。此益是其中容之受，捨前苦樂，是故名為不苦不樂。若爾，此受亦捨憂喜，何故不名不憂不喜？釋有三義：一苦樂在前，故先對之名不苦樂。二對苦之樂此地親斷，是故說為不苦不樂；憂喜並非此地親斷，故不對之。三簡通異別。五受分別，憂喜在於苦樂之外；三受分別，憂之與喜通名苦樂，苦樂通故。今此對之，名不苦樂。捨念清淨，是其對治。捨前樂過、念前樂過，故言捨念。前地治喜，今復治樂，治過畢竟，故言清淨。入四禪行，是四禪體也。

In the sixth section, the meaning is explained according to the text [of the sūtras]. The sūtra states: 'The first dhyāna is free from desires, evil, and unwholesome dharmas; possesses directed thought and examination; is born of seclusion, with joy and pleasure; and one enters and abides in the first dhyāna.' 'Free from desires, evil, and unwholesome [dharmas]' is the elimination of obstacles. There are four explanations of its meaning: First, being free from the evil and unwholesome dharmas of the desire realm is called 'free from desires and evil.' Second, according to the Da zhidu lun, being far removed from the five desires is called 'free from desires'—this corresponds to the aforementioned 'distancing from five dharmas'; severing the five hindrances is called 'free from evil and unwholesome'—this corresponds to the aforementioned 'severing five dharmas.' Third, according to the Abhidharma, being far removed from the five desires is called 'free from desires'; severing the ten unwholesome deeds is called 'free from evil'; eliminating the five hindrances is called 'free from unwholesome.' Fourth, according to the Tattvasiddhi, severing the mind of greedy desire is called 'free from desires'; being free from the ten unwholesome karmas such as killing and stealing is called 'free from unwholesome.' 'Possesses directed thought and examination' is its antidote: coarse thought is called directed thought (vitarka), and subtle thought is called examination (vicāra). For example, when striking a bell, the coarse sound illustrates directed thought, while the subtle sound illustrates examination. Question: The Abhidharma states that mind and mental factors (caitta) arise simultaneously; why now say that the coarse sound illustrates directed thought and the subtle sound illustrates examination? Nāgārjuna explains: 'Although the substances of the mind and mental factors are simultaneous, they receive their names according to the moment. Just as during the daytime the myriad stars are not visible, yet it is not that there are no stars.' Mind dharmas are like this; thus it can be said that the coarse sound illustrates directed thought and the subtle sound illustrates examination. 'Born of seclusion, with joy and pleasure' is its benefit: rejoicing at being free from desires and evil, joy therefore arises. Because rejoicing in attainment and rejoicing in freedom occupy the mind so greatly, it is specially spoken of. Because of being free from evil, body and mind are at ease and comfortable; this is termed 'pleasure.' 'Enters and abides in the practice of the first dhyāna' is the essence of the first dhyāna; this is equivalent to the factor of one-pointedness of mind in the sūtras. The sūtra states: 'The second dhyāna ceases directed thought and examination; has internal purity and one-pointedness of mind; is without directed thought and without examination; is born of samādhi, with joy and pleasure; and one enters and abides in the second dhyāna.' 'Ceases directed thought and examination' is the elimination of obstacles. Although directed thought and examination were antidotes previously, in view of what follows they can obstruct; hence they must be eliminated. 'Internal purity and one-pointedness' is its antidote: 'internal purity' is the substance of the antidote, for being free from the previous directed thought and examination as well as the sensory consciousnesses of the three senses of the first dhyāna ground, one realizes purified faith in the dharmas of the second dhyāna; hence it is called 'internal purity.' 'One-pointedness of mind' is the characteristic of the antidote. There are two explanations: First, explained in terms of cultivation: the internal purity continues constantly without any interruption by other things; hence it is called 'one place.' Therefore, the Daśabhūmika-śāstra states: 'Cultivating the untainted without interruption is called one-pointedness of mind.' That describes the internal purity cultivated by bodhisattvas; hence it says 'untainted.' If regarding other people, it is simply internal purity continuing uninterrupted that is called one-pointedness of mind. Second, explained in terms of the cognitive object: the mind is focused on a single object; hence it is called 'one place.' Therefore, the Daśabhūmika-śāstra states: 'Operating on a single object is called one-pointedness of mind.' What is this single object? As explained in the Śāriputrābhidharma: 'On the ground of the desire realm, the mind operates in six spheres, namely the six sensory objects. In the first dhyāna, one has already departed from the two consciousnesses of nose and tongue, and the mind operates in four spheres. From the second dhyāna upward, one further departs from the eye, ear, and body consciousnesses; hence it is called one-pointedness of mind, namely operating in the single sphere of the object of dharmas (dharmāyatana).' 'Without directed thought and without examination' is the capacity of the antidote, meaning that the internally pure mind is capable of being without directed thought and examination. 'Born of samādhi, with joy and pleasure' is its benefit: rejoicing in attainment gives rise to joy, which is called 'born of samādhi, with joy'; here too, because rejoicing in freedom and rejoicing in attainment occupy the mind so greatly, it is specially mentioned. 'Pleasure' is explained as before. 'Enters and abides in the practice of the second dhyāna' is the essence of that dhyāna, the factor of one-pointedness of mind. The sūtra states: 'The third dhyāna is free from joy; abides in equanimity, mindfulness, and tranquil wisdom; experiences pleasure with the body; that which the noble and holy ones can speak of and can abandon; being mindful, one experiences pleasure; and enters and abides in the third dhyāna.' 'Free from joy' is the elimination of obstacles. Although joy was a benefit on the preceding ground, in view of what follows it disturbs and distracts; hence it must be eliminated. Because the second dhyāna is coarse, it merely eliminates the previous antidote; this dhyāna becomes subtler, and therefore eliminates the previous benefit. 'Equanimity, mindfulness, and tranquil wisdom' is its antidote: abandoning the fault of the previous joy is therefore called 'equanimity'; to distinguish it from the feeling of equanimity, it is called 'equanimity of conditioning' (saṃskāropekṣā); being mindful of the fault of the previous joy is therefore called 'mindfulness'; mindfulness accompanied by recollection is called 'recollection and mindfulness'; knowing the fault of the previous joy is therefore called 'wisdom'; wisdom that conforms to samādhi is called 'tranquil wisdom.' 'Experiences pleasure with the body' and so forth is its benefit: taking in the dharma gives rise to comfort, which is called 'experiencing pleasure.' This pleasure resides in the mental consciousness and pervades body and mind with delight; to distinguish it from the previous joy of the mind, it is spoken of as 'experienced by the body.' This pleasure is profound and heavy; only the noble and holy ones are able to speak of its faults and endure abandoning it, while most others cannot; hence it is said that 'the noble and holy ones can speak of and can abandon it.' This is mentioned to illustrate the depth of the pleasure. 'Being mindful, one experiences pleasure' and so forth is the essence of that dhyāna: being mindful of the fault of experiencing pleasure within one's own ground, one proceeds to enter one-pointedness of mind; this is called 'being mindful, experiencing pleasure, and entering the practice of the third dhyāna.' The sūtra states: 'The fourth dhyāna severs suffering and severs pleasure, having previously eliminated mental grief and joy; is neither-suffering-nor-pleasure; has purity of equanimity and mindfulness; and one enters and abides in the fourth dhyāna.' 'Severs suffering and severs pleasure, having previously eliminated mental grief and joy' is the elimination of obstacles. The suffering that was eliminated in the first two dhyānas is also absent on this ground; hence it is said 'severs suffering.' The pleasure of the third dhyāna is directly eliminated on this ground; hence it is said 'severs pleasure.' Question: Suffering was severed in the second dhyāna and not directly eliminated here; why is it mentioned? The Tattvasiddhi explains: 'To make clear that this dhyāna is the unmoving dhyāna, where suffering and pleasure are both terminated; therefore it is raised.' It can also be that the pleasure of the third dhyāna is itself called suffering: when that pleasure is severed, it is precisely called the severing of suffering; therefore it is said 'severs suffering and severs pleasure.' Question: Why is that pleasure called suffering? Nāgārjuna explains: 'In comparison to a coarse mind, it is called pleasure; in comparison to a subtle mind, it is great suffering. Just as when someone strikes wood with their fingers, etc., someone awake takes pleasure in it, whereas someone who delights in sleep considers it great suffering.' This is also like that. The feeling of mental grief was previously eliminated in the first dhyāna, and the feeling of joy was previously eliminated in the third dhyāna; hence it is said 'previously eliminated.' If so, suffering was also eliminated on a previous ground; why does it not say 'previously'? Explanation: They should be equal. But because both grief and joy were eliminated on previous grounds, they are highlighted as 'previously eliminated.' Although suffering was previously eliminated, the pleasure paired with suffering is only departed from on this ground; if it were to say 'previously eliminated suffering and pleasure,' one might think pleasure was also previous, and therefore it is not expressed that way. Question: Since grief and joy were already eliminated on previous grounds, why are they mentioned here? The Tattvasiddhi also says: 'To make clear that this dhyāna is the unmoving dhyāna, entirely free of the four feelings; therefore it is mentioned.' 'Neither-suffering-nor-pleasure' is its benefit. Question: The other dhyānas all highlight the antidote first; why does this dhyāna explain the benefit first? Because it takes advantage of the preceding context. As a counter to the preceding suffering and pleasure, clarifying the meaning of neither-suffering-nor-pleasure is convenient; therefore it is spoken of first. This benefit is a neutral feeling, abandoning previous suffering and pleasure; therefore it is called 'neither-suffering-nor-pleasure.' If so, this feeling also abandons grief and joy; why is it not called 'neither-grief-nor-joy'? There are three explanations: First, suffering and pleasure were mentioned prior, so it is first contrasted with them and called 'neither suffering nor pleasure.' Second, pleasure, which pairs with suffering, is directly severed on this ground; therefore it is called 'neither suffering nor pleasure'; grief and joy are not directly severed on this ground, so it is not contrasted with them. Third, distinguishing general and specific. When differentiated into five feelings, grief and joy exist outside of suffering and pleasure; when differentiated into three feelings, both grief and joy are generally subsumed under suffering and pleasure, because suffering and pleasure are general. Now, contrasting with them, it is called 'neither suffering nor pleasure.' 'Purity of equanimity and mindfulness' is its antidote. Abandoning the faults of the previous pleasure and being mindful of the faults of the previous pleasure is called 'equanimity and mindfulness.' The previous ground antidoted joy, and now it further antidotes pleasure; the antidoting of faults is complete, and therefore it is called 'purity.' 'Enters and abides in the practice of the fourth dhyāna' is the essence of the fourth dhyāna.