大乘義章 13.41

13.41

解四空中別有三門：一辨其相；二明空識、一切入空識、二解脫空識、二種定空識一切處差別相；三隨文釋義。第一辨相。空處定者，行者深見四禪地中色相惱礙，故須修之。修法云何，略有四種：一方便道、二無礙道、三解脫道、四是定體。方便道者，有其二種：一遠方便。將修空定，先學住心。得住心已，學作空想。始緣門戶井穴中空，還來住心，住已復觀。如是往返，令心見空了了分明。以漸廣之還來住心，住心已復廣。如是展轉見一切界唯是一空，更無色相。二近方便。亦依住心學觀下法為苦麁障，觀察上法為上妙出，還來住心。住已復觀，如是往返極令淳熟。此二皆是想心觀行，未實見法，故名方便。無礙道者，由前方便勳修力故，入住心中發生智慧，如實見下或苦或麁或障，三中趣一，不須具三。以此正斷四禪之結，故名無礙。解脫道者，無礙心後，即見上地或止或妙或出，三中趣一，不須具三。此累外起，故名解脫。如是九遍下緣為無礙，九遍上緣為脫解。言定體者，前三皆是空處方便，於彼第九解脫道邊得空處法，名為定體。爾時雖得而未現前，更作方便歛心趣入方現在前。識處定者，患前空定外緣之苦，故須修之。修亦有四：一方便道、二無礙道、三解脫道、四是定體。方便道中亦有遠近。遠方便者，先得住心，依此住心捨外空緣，緣內心識，還入住心。住已復緣，如是往返，令於心識照見分明。以漸廣之，緣無邊識皆令明了。何者無邊？如《成實》說「空無邊故識亦無邊。」此乃用前空處定中無邊空識為境界矣。餘如前釋。無所有定者，患前識處廣緣之苦，故復修之。修亦有四，名字同前。方便道中亦有遠近。遠方便者，先得住心，依彼住心唯緣一識，還入住心。住已復緣，如是往返極令明了，故復捨之。修非想定亦有四種，名字同前。方便道中亦有遠近。遠方便者，先住其心，次依住心捨前所緣，作無想觀，還入住心。住已復觀，如是往返極令純熟。近方便者，依彼住心，觀無所有為苦麁障，觀非想地作止妙出，如是往返極令純熟，餘如前釋。第二門中明其空識一切入等差別之相。十一切入中，空識一切入，唯取空識二方便道，能廣緣故，餘皆不取。八解脫中，空識解脫，唯取空識二解脫道及彼定體，餘皆不取。何故如是？彼方便道未離下過，故非解脫。無礙雖斷下地之過，未能出累，亦非解脫。又《雜心》云「無礙下緣，故非背捨。非背捨故，不名解脫。」問曰：為當一切空識二解脫道及彼定體悉是解脫？亦有非者？釋有通別。通則皆是。於中別分，聖得者是，凡得者非。故龍樹云「空處乃至非想解脫，如四空定。」所言異者，聖人得者名為解脫；凡夫得者不名解脫，有退轉故。解脫如是。八禪定中空識二定，義有通別。通而論之，無礙解脫及彼定體悉名為定，如未來禪亦名為禪。方便道者，未得上法，所以不取。別則唯取空識定體以之為定，方便無礙及解脫道是定方便非正定體，所以不取。若論空識二一切處，一切皆是。故《成實》云「若定不定、若垢若淨、若因若果、有漏無漏，皆是空識一切處矣。」

In explaining the four formless [attainments], there are specifically three sections: first, distinguishing their characteristics; second, explaining the differentiating characteristics among the [bases of] space and consciousness [per se], the all-bases (kṛtsnāyatana) of space and consciousness, the two liberations (vimokṣa) of space and consciousness, and the two kinds of samādhi [consisting of] the totalities (sarvāyatana) of space and consciousness; third, explaining the meaning according to the scripture. First, distinguishing the characteristics. As for the samādhi of the base of boundless space, because the practitioner deeply sees the forms (rūpa) in the four dhyāna grounds to be vexing and obstructive, they must practice it. How is it practiced? Briefly, there are four kinds [of stages]: first, the path of expedient means (prayogamārga); second, the unobstructed path (ānantaryamārga); third, the path of liberation (vimuktimārga); fourth, the substance of samādhi. As for the path of expedient means, there are two kinds: first, the distant expedient means. When about to cultivate the samādhi of space, one first learns to settle the mind (citta-sthiti). Having attained the settled mind, one learns to form the perception of space. Initially taking as an object the space within doorways, wells, or holes, one returns again to settle the mind; having settled it, one contemplates again. Back and forth in this manner, one causes the mind to see space clearly and distinctly. Gradually expanding it, one returns again to settle the mind; having settled the mind, one expands it further. Proceeding successively in this way, one sees all realms to be only a single space, without any further characteristic of form. Second, the near expedient means. Also relying on the settled mind, one learns to contemplate the lower dharmas as suffering, coarse, and obstructive, and to contemplate the higher dharmas as superior, sublime, and an escape, returning again to settle the mind. Having settled it, one contemplates again, back and forth in this manner, causing it to become extremely well-ripened. Both of these are contemplative practices of the perceiving mind, not yet seeing dharmas as they truly are; hence they are named expedient means. As for the unobstructed path, due to the force of the perfuming cultivation of the preceding expedient means, wisdom arises upon entering the settled mind, and one truly sees the lower [ground] as suffering, coarse, or obstructive—taking one among the three without needing all three. Directly severing the fetters of the fourth dhyāna with this, it is named unobstructed. As for the path of liberation, immediately after the unobstructed mind, one sees the higher ground as peaceful, sublime, or an escape—taking one among the three without needing all three. Since this arises outside of the defilements, it is named liberation. In this way, taking the lower as object nine times is the unobstructed [path], and taking the higher as object nine times is the path of liberation. Regarding the substance of samādhi, the preceding three are all expedient means of the base of space; beside that ninth path of liberation, one attains the dharma of the base of space, which is named the substance of samādhi. At that time, although attained, it has not yet become manifest; only when one further makes expedient means, collecting the mind to enter, does it become manifest. As for the samādhi of the base of boundless consciousness, because one suffers from the distress of taking external objects as object in the preceding samādhi of space, one must practice it. Its cultivation also has four [stages]: first, the path of expedient means; second, the unobstructed path; third, the path of liberation; fourth, the substance of samādhi. Within the path of expedient means there are also distant and near. As for the distant expedient means, one first attains the settled mind; relying on this settled mind, one relinquishes the external object of space and takes the internal mind and consciousness as object, returning again to enter the settled mind. Having settled it, one takes it as object again, back and forth in this manner, causing the mind and consciousness to be illuminated clearly. Gradually expanding it, one takes boundless consciousness as object, making it all distinct. What is boundless? As the Tattvasiddhi states, “Because space is boundless, consciousness is also boundless.” This uses the boundless consciousness of space in the preceding samādhi of the base of space as its object. The rest is as explained above. As for the samādhi of the base of nothingness, because one suffers from the distress of broadly taking objects as object in the preceding base of consciousness, one further cultivates it. Its cultivation also has four [stages], whose names are the same as before. Within the path of expedient means there are also distant and near. As for the distant expedient means, one first attains the settled mind; relying on that settled mind, one takes only a single consciousness as object, returning again to enter the settled mind. Having settled it, one takes it as object again, back and forth in this manner, causing it to be extremely distinct, and then further relinquishes it. The cultivation of the [base of] neither perception nor non-perception also has four kinds, whose names are the same as before. Within the path of expedient means there are also distant and near. As for the distant expedient means, one first settles the mind; next, relying on the settled mind, one relinquishes the previous object and forms a contemplation of non-perception, returning again to enter the settled mind. Having settled it, one contemplates again, back and forth in this manner, causing it to become extremely well-ripened. As for the near expedient means, relying on that settled mind, one contemplates nothingness as suffering, coarse, and obstructive, and contemplates the ground of neither perception as peaceful, sublime, and an escape, back and forth in this manner, causing it to become extremely well-ripened; the rest is as explained above. In the second section, the differentiating characteristics of the [bases of] space and consciousness among the all-bases and so forth are clarified. Among the ten all-bases (kṛtsnāyatana), the all-bases of space and consciousness only take the two paths of expedient means of space and consciousness, because they are capable of taking broad objects; none of the rest are taken. Among the eight liberations (vimokṣa), the liberations of space and consciousness only take the two paths of liberation of space and consciousness as well as their substances of samādhi; none of the rest are taken. Why is it like this? Those paths of expedient means have not yet abandoned the faults of the lower [grounds], so they are not liberations. Although the unobstructed [path] severs the faults of the lower ground, it cannot yet escape the defilements, so it is also not a liberation. Moreover, the Saṃyuktābhidharmahṛdaya states, “Because the unobstructed [path] takes the lower as its object, it is not a turning away (pratipakṣa/vimokṣa). Because it is not a turning away, it is not named a liberation.” Question: Are all paths of liberation of space and consciousness and their substances of samādhi entirely liberations, or are there some that are not? Explanation: There are general and specific [senses]. Generally speaking, all are. Distinguishing specifically among them, those attained by noble ones are, while those attained by ordinary persons are not. Therefore Nāgārjuna states, “The liberations from the base of space up to neither perception are like the four formless samādhis.” What is said to differ is that those attained by noble ones are called liberations, while those attained by ordinary persons are not called liberations because there is regression. The liberations are like this. As for the two samādhis of space and consciousness among the eight dhyāna samādhis, their meaning has general and specific [senses]. Discussing them generally, the unobstructed [path], the [path of] liberation, and their substances of samādhi are all named samādhi, just as the anāgamya dhyāna is also named dhyāna. The path of expedient means has not attained the higher dharma, so it is not taken. Specifically, one takes only the substances of samādhi of space and consciousness as samādhi; the expedient means, unobstructed, and liberation paths are expedient means of samādhi and not the true substance of samādhi, so they are not taken. If one discusses the two totalities (sarvāyatana) of space and consciousness, all are [included]. Thus the Tattvasiddhi states, “Whether in samādhi or not in samādhi, whether defiled or pure, whether cause or fruit, sāsrava or anāsrava, all are the totalities of space and consciousness.”