大乘義章 13.43

13.43

第三門中明其定具。生定之因名為定具。具中開合，廣略不定。或說為四，謂道品中四如意足，彼皆定因故名定具。後當廣釋。或復論五，如上廣解，謂欲、念、精進、巧慧、一心。或說為七，如《地持》說：一持淨戒、二守根門、三食知量、四滅睡眠、五近善人、六知過不犯、七有犯能悔。彼說此七為善方便，當知亦是定之具也。或分十一，如《成實》說：一持淨戒、二得善知識、三守根門、四飲食知量、五滅睡眠、六具善覺、七具善信解、八具行者分、九具解脫處、十者無障、十一不著。初持戒者，離殺盜等七不善業。若復通論，離十不善。定由戒生，故須持戒。第二得知識者，能以定法授人之者名善知識。定由師發生，故須知識。故經說言「善知識者，於得道中具足因緣。」第三守根門者，眼等是根，念慧心堅守六根，不令塵賊於中壞善。定由守成，故須守之。法無量，何故唯用念慧守乎？念能牽境、慧能分別，故用守之。第四食知量者，行者不為色力婬欲美味故食，但為濟身行道故食。若食過多，增長煩惱、妨修定意，故須節量。節至幾許？於己所食三分之二，能少益善。第五滅睡眠者，行者自念：「大事未辦，事藉懃成。若樂睡眠，世事難成，何況出道。」故滅睡眠。滅法云何？念身無常、三惡道苦、佛法欲滅，睡眠無利，以此鞕心而除遣之。第六具善覺者，離八惡覺，所謂欲覺、瞋、惱、親里、國土、不死、族姓、輕侮。修習八種大人之覺，謂少欲、知足、遠離、精進、念、定、智慧及不戲論。第七具善信者，信生死法鄙惡可厭，泥洹可欣。第八具行者分者，論釋有五：一者信心，信受師語能隨順行。二者不諂，於善知識直言不曲。故論說言「諂曲難救，質直易度。如世病人，實說病狀則易可治。」三者少病，身力具足能修禪定。四者精進，求定不恩。譬如攢火，不息疾得。五者智慧，能厭有為，令前四行得聖道果。此五名為具行者分。第九具解脫處者，論釋有五：一佛比丘等為其說法，令達語義，歡喜猗樂攝心漏盡；二首善誦經；三為他說法；四獨居思量；五善取定相，謂止舉捨。五中初三是其聞慧，次一思慧，後一修慧。第十無障者，謂無煩惱業報，已具四善輪故能無之。五言四輪者，一生中國、二依善人、三自發正願、四宿殖善根。生於中國、宿殖善根，能離報障。依止善人，能離業障。自發正願，離煩惱障。第十一不著者，離取著心故，在世無礙，直向涅槃。如水在恒河，離八因緣，直趣大海。離八緣者，一不著此岸、二不著彼岸、三不沒中流、四不出陸地、五不為人取、六不為非人取、七不入洄澓、八不腐爛。行者亦爾，於內六入不計我人，名不著此岸。於外六入不計我所，名不著彼岸。離貪瞋癡，名不沒中流。不起慢高，名不出陸地。不近四眾，名不為人取。不持戒求天，名不為非人取。不退戒還家，名不入洄澓。不犯重禁，名不腐爛。定具如是。

In the third section, the requisites for samādhi are clarified. The causes that generate samādhi are called the requisites for samādhi. Within these requisites, division and combination [of categories] vary in breadth and brevity. Sometimes they are stated as four, namely the four bases of psychic power among the factors of awakening; since these are all causes of samādhi, they are called requisites for samādhi. They will be explained in detail later. Sometimes five are discussed, as explained in detail above, namely desire, mindfulness, vigor, skillful wisdom, and single-mindedness. Sometimes they are stated as seven, as explained in the Bodhisattvabhūmi: first, observing pure precepts; second, guarding the sense faculties; third, knowing moderation in eating; fourth, extinguishing sleep; fifth, associating with good persons; sixth, knowing one's faults and not transgressing; seventh, being able to repent when there is a transgression. That text states that these seven are skillful expedients, which should also be known as the requisites for samādhi. Sometimes they are divided into eleven, as stated in the Tattvasiddhi: first, observing pure precepts; second, obtaining good spiritual friends; third, guarding the sense faculties; fourth, knowing moderation in food and drink; fifth, extinguishing sleep; sixth, possessing wholesome thoughts; seventh, possessing wholesome faith and resolve; eighth, possessing the practitioner's share; ninth, possessing the stations of liberation; tenth, being without hindrances; eleventh, non-attachment. First, observing precepts means being free from the seven unwholesome karmas such as killing and stealing. If discussed comprehensively, it means being free from the ten unwholesome [actions]. Samādhi arises from precepts, hence one must observe precepts. Second, obtaining spiritual friends means that one who can confer the dharma of samādhi upon another is called a good spiritual friend. Samādhi is generated from a teacher, hence one requires a spiritual friend. Therefore a sūtra says: 'A good spiritual friend is the complete cause and condition for attaining the Path.' Third, guarding the sense faculties: the eyes and so forth are faculties; with mindful and wise resolve, one firmly guards the six faculties, not allowing the bandits of the sense dusts to destroy what is wholesome therein. Samādhi is accomplished through guarding, hence one must guard them. Dharmas are immeasurable; why are mindfulness and wisdom alone used to guard them? Mindfulness can draw the object, and wisdom can discriminate, hence they are used to guard them. Fourth, knowing moderation in eating means that the practitioner eats not for the sake of bodily complexion, strength, sexual desire, or delicious flavors, but solely to sustain the body and practice the Path. If one eats excessively, it increases defilements and obstructs the intention to cultivate samādhi; hence one must regulate the measure. To what degree should it be regulated? Two-thirds of what one would eat; the less one can eat, the better. Fifth, extinguishing sleep means that the practitioner reflects to oneself: 'The great task is not yet accomplished; the task relies on diligence for completion. If one takes pleasure in sleep, even mundane tasks are difficult to accomplish, how much more so the transcendental Path?' Hence one extinguishes sleep. What is the method of extinction? One contemplates the impermanence of the body, the suffering of the three miserable realms, that the Buddha-Dharma is about to perish, and that sleep brings no benefit; by means of this, one spurs one's mind and dispels it. Sixth, possessing wholesome thoughts means being free from the eight unwholesome thoughts, namely the thought of sensual desire, ill-will, harming, relatives, country, not dying, lineage, and contempt; and cultivating the eight thoughts of a great person, namely few desires, contentment, seclusion, vigor, mindfulness, samādhi, wisdom, and absence of frivolous proliferation. Seventh, possessing wholesome faith means believing that the dharmas of birth-and-death are contemptible, evil, and repulsive, and that nirvāṇa is delightful. Eighth, possessing the practitioner's share: the treatise explains that there are five: first, faith, faithfully accepting the teacher's words and being able to follow and practice them; second, absence of deceit, speaking straightforwardly without crookedness to the good spiritual friend; thus the treatise states, 'The crooked and deceitful are hard to save, while the straightforward and honest are easy to deliver. Just like a sick person in the world, if they state the symptoms of the illness truthfully, they are easily treated'; third, having little illness, possessing sufficient physical strength to cultivate dhyāna-samādhi; fourth, vigor, seeking samādhi without desisting, like drilling for fire, which is quickly obtained if one does not rest; fifth, wisdom, being able to detest conditioned things, causing the former four practices to attain the fruit of the noble path. These five are called possessing the practitioner's share. Ninth, possessing the stations of liberation: the treatise explains that there are five: first, a Buddha, bhikṣu, or the like preaches the Dharma for them, causing them to comprehend the meaning of the words, rejoicing with pliancy and bliss, collecting the mind so that taints are exhausted; second, being foremost in skillfully chanting the sūtras; third, preaching the Dharma to others; fourth, dwelling alone and contemplating; fifth, skillfully grasping the signs of samādhi, namely calming, exertion, and equanimity. Among these five, the first three are wisdom arisen from hearing; the next one is wisdom arisen from reflection; the last one is wisdom arisen from cultivation. Tenth, being without hindrances means being without defilement, karma, and retribution, being able to be free of them because one has already perfected the four wholesome wheels. As for the four wheels: first, being born in a central land; second, relying on good persons; third, generating right vows oneself; fourth, having planted wholesome roots in past lives. Being born in a central land and having planted wholesome roots in past lives can free one from the hindrance of retribution. Relying upon good persons can free one from the hindrance of karma. Generating right vows oneself frees one from the hindrance of defilement. Eleventh, non-attachment means that because one is free from the clinging mind, one is unobstructed in the world and heads straight toward nirvāṇa. Just as water in the Ganges River, being free from eight causes and conditions, flows straight toward the great ocean. Being free from the eight conditions means: first, not attaching to this shore; second, not attaching to the other shore; third, not sinking midstream; fourth, not washing up onto dry land; fifth, not being taken by humans; sixth, not being taken by non-humans; seventh, not entering whirlpools; eighth, not rotting. The practitioner is also like this: not conceptualizing a self or person in the internal six sense spheres is called not attaching to this shore; not conceptualizing what belongs to a self in the external six sense spheres is called not attaching to the other shore; being free from greed, ill-will, and delusion is called not sinking midstream; not giving rise to pride and conceit is called not washing up onto dry land; not associating with the four assemblies is called not being taken by humans; not observing precepts to seek rebirth in heaven is called not being taken by non-humans; not retrogressing from precepts to return home is called not entering whirlpools; not transgressing major prohibitions is called not rotting. Such are the requisites for samādhi.