大乘義章 13.44

13.44

第四門中明其定難。妨定名難，難有輕重。輕難無量，略論十五：一多言定難，宜默少言。二多事定難，宜止不為。故《地持》云「不多遊行」。三多覺定難，宜止一緣。四顛倒定難，謂多貪人修慈悲觀，多瞋修習不淨觀等，宜正修習。五不等定難，緩急不停，宜善調之。六者不能善取定相定難，謂不善修止舉捨心，宜善修之。七不適定難，或因內外一切諸觸令身不適，或因貪憂念令心不適，當自消息。八不樂定難，或得好師好法處，心不愛樂，當自呵嘖：離是因緣，更依何法得生禪定？又念：自身性是苦法，知復何處有樂可稱。九愁憂定難，求定不得便生憂惱，當自開解。禪定勝法大功德者，久修乃得；我薄福人，云何始習已得禪定？又禪定者，於得道中則為過半；若易修得，道非勝法。十怖畏定難，於禪定中見可畏事，心生怖畏，當念虛誑，妄心自作；定法有此，不應生畏。十一異相定難，於禪定中，或見佛像及女色等，當念心作，心外無法。十二憎厭定難，於禪定中見不淨相，憎厭過多，不能飲食、或欲自殺。當更改觀念數息等，如律中說。十三歡喜定難，於禪定中見光明等，心生歡喜，當念此是禪定麁相，非勝上法，不應生喜。又設得禪，是世俗法，無常易失，何足可喜。十四慢高定難，於禪定中隨所得法而自高舉，當念此是凡俗麁法，無常易失，未足可恃。又觀此法得者是誰，而自高舉？十五疑惑定難，得法不識，不知好惡取捨之宜，當問明師。輕難如是。重難之中別亦無量，《成實》略舉十種三法以為定難。第一三者，謂無慚愧及與放逸。若人造惡，內無羞恥，名為無慚。外無恥懼，稱曰無愧。無慚愧故，失善隨惡，名為放逸。第二三者，謂不恭敬、難與語、習惡友。此由前生。由放逸故，不受師誨，名不恭敬。違反師言，名難與語。遠善師長、親附惡人，名習惡友。第三三者，謂其不信、邪戒、懈怠。此由前生。由習惡友，受邪教故不信因果，名為不信。以其不信正因果故，受持烏雞鹿狗戒等，名為邪戒。受邪戒故，謂善無利，不肯懃修，故生懈怠。此《成實》中為第四門。然今依彼相生次第，迴為第三。第四三者，謂不喜善人、惡聞正法、好出他過。此由前生。由懈怠故不喜善人，不喜善人故謂無真實行者，無實行故惡聞正法，惡聞法故謂行正法皆如邪法無所利益，故好出他過。此《成實》中是第三門，今此依於相生次第，迴為第四。第五三者，謂調戲、不守諸根、破戒。此由前生。由出他過，心則浮動，故生調戲。以調戲故，不攝諸根。不攝根故，便起破戒。第六三者，謂妄憶、不行安慧、亂心。此由前生。由破戒故妄生憶念，妄生憶故不行安慧，無安慧故心則散亂。第七三者，謂邪念、邪行、沒心。此由前生。以心亂故便生邪念，以邪念故便行邪道，行邪道故迷沒善法。第八三者，謂身見、戒取、疑。此由前生。心沒善故，便起身見、戒取及疑。第九三者，謂貪、嗔、癡。由前身見、戒取及疑，故起此三。第十三者，謂生、老、死。由貪、瞋、癡故生此三。以此十種前生後故，斷前後滅。問曰：此等何人斷滅？《成實》釋言「斷前四種是在家人淨，斷離第五出家人淨，斷除第六念處清淨，斷除第七煗等清淨，斷除第八無相位中達分善淨，除滅第九是前三種沙門果淨，除離第十無學果淨。」八禪之義，辨之麁爾。

In the fourth section, the obstacles to samādhi are clarified. What obstructs samādhi is called an obstacle; obstacles have minor and major degrees. Minor obstacles are immeasurable, but fifteen are discussed in brief: First, the obstacle of much talk: one should be silent and speak little. Second, the obstacle of many affairs: one should stop and not engage in them; thus the Bodhisattvabhūmi says 'not wandering much.' Third, the obstacle of many discursive thoughts: one should bring them to rest upon a single object. Fourth, the obstacle of inverted practice: when a person of much greed cultivates the contemplation of loving-kindness and compassion, or a person of much ill-will cultivates the contemplation of impurity and so forth; one should cultivate correctly. Fifth, the obstacle of unequal balance: fluctuating between laxity and urgency; one should skillfully harmonize them. Sixth, the obstacle of being unable to skillfully grasp the signs of samādhi: not skillfully cultivating the minds of calming, exertion, and equanimity; one should cultivate them skillfully. Seventh, the obstacle of unsuitability: either when all bodily contacts, internal and external, make the body unwell, or when greed, worry, and reminiscence make the mind unwell; one should adjust oneself. Eighth, the obstacle of displeasure: when one has found a good teacher and a good place for the Dharma, yet the mind does not take delight; one should reproach oneself: 'Apart from these causes and conditions, on what further dharma could one rely to generate dhyāna-samādhi?' Furthermore, one should reflect: 'My own body is by nature a dharma of suffering; where else could there be any pleasure worthy of the name?' Ninth, the obstacle of grief and sorrow: when, seeking samādhi and failing to attain it, one gives rise to grief and distress; one should resolve it oneself: 'Dhyāna-samādhi is an exalted dharma of great merit, attained only through prolonged cultivation; as a person of meager merit, how could I have already attained dhyāna-samādhi having just begun to train?' Moreover, dhyāna-samādhi constitutes more than half of attaining the Path; if it were easy to cultivate and attain, the Path would not be an exalted dharma. Tenth, the obstacle of fear: when, amidst dhyāna-samādhi, one sees frightening things and fear arises in the mind, one should reflect that they are false and deceptive, fabricated by the deluded mind itself; the dharma of samādhi has such things, so one should not give rise to fear. Eleventh, the obstacle of unusual visions: when, amidst dhyāna-samādhi, one sees Buddha images, feminine forms, and so forth, one should reflect that they are mind-made and that there are no dharmas outside the mind. Twelfth, the obstacle of aversion: when, amidst dhyāna-samādhi, seeing signs of impurity, one feels excessive aversion, becoming unable to eat or drink, or wishing to kill oneself; one should change one's contemplation to mindfulness of breathing and so forth, as explained in the Vinaya. Thirteenth, the obstacle of exhilaration: when, amidst dhyāna-samādhi, seeing radiance and so forth, joy arises in the mind, one should reflect that this is a coarse sign of dhyāna-samādhi, not an exalted dharma, and joy should not be produced; furthermore, even if dhyāna is attained, it is a mundane dharma, impermanent and easily lost, so what is there to rejoice over? Fourteenth, the obstacle of conceit: when, amidst dhyāna-samādhi, according to whatever dharma has been attained, one exalts oneself; one should reflect that this is an ordinary, mundane, coarse dharma, impermanent and easily lost, not yet worthy of relying upon; furthermore, one should contemplate: 'Who is it that attains this dharma, that I should exalt myself?' Fifteenth, the obstacle of doubt and perplexity: when one attains a dharma but fails to recognize it, not knowing the appropriateness of good and bad, accepting and rejecting; one should question a clear teacher. Such are the minor obstacles. Among the major obstacles, the divisions are also immeasurable; the Tattvasiddhi briefly enumerates ten triads as obstacles to samādhi. The first triad consists of shamelessness, unscrupulousness, and heedlessness. If a person commits evil and has no inner sense of shame, it is called shamelessness; if they have no fear of disgrace from without, it is called unscrupulousness. Because of shamelessness and unscrupulousness, one loses what is wholesome and follows evil, which is called heedlessness. The second triad consists of disrespect, being difficult to speak to, and associating with bad friends. These arise from the former: because of heedlessness, one does not accept the teacher's instruction, which is called disrespect; contradicting the teacher's words is called being difficult to speak to; keeping distance from good teachers and elders and attaching oneself to evil persons is called associating with bad friends. The third triad consists of faithlessness, wrong precepts, and indolence. These arise from the former: because of associating with bad friends, by accepting wrong teachings one does not believe in cause and effect, which is called faithlessness; because of not believing in right cause and effect, one observes the crow, chicken, deer, or dog precepts and so forth, which is called wrong precepts; because of receiving wrong precepts, one considers wholesome deeds to be without benefit and refuses to cultivate diligently, hence generating indolence. This is the fourth section in the Tattvasiddhi, but here, following the order of their mutual generation, it is turned into the third. The fourth triad consists of not liking good persons, hating to hear the right Dharma, and being fond of exposing others' faults. These arise from the former: because of indolence, one does not like good persons; because of not liking good persons, one considers that there are no genuine practitioners; because there are no genuine practices, one hates to hear the right Dharma; because of hating to hear the Dharma, one considers that practicing the right Dharma is entirely like false teachings and of no benefit, and hence is fond of exposing others' faults. This is the third section in the Tattvasiddhi, but here, following the order of their mutual generation, it is turned into the fourth. The fifth triad consists of frivolity, not guarding the sense faculties, and breaking the precepts. These arise from the former: because of exposing others' faults, the mind becomes agitated, hence generating frivolity; because of frivolity, one does not restrain the sense faculties; because of not restraining the faculties, one then gives rise to breaking precepts. The sixth triad consists of false recollection, not practicing secure wisdom, and mental distraction. These arise from the former: because of breaking precepts, one falsely generates memories and thoughts; because of falsely generating memories, one does not practice secure wisdom; because of lacking secure wisdom, the mind becomes distracted. The seventh triad consists of wrong mindfulness, wrong practice, and mental sinking. These arise from the former: because the mind is distracted, one gives rise to wrong mindfulness; because of wrong mindfulness, one walks the wrong path; because of walking the wrong path, one is deluded and submerged with regard to wholesome dharmas. The eighth triad consists of the view of self, adherence to precepts and vows, and doubt. These arise from the former: because the mind is submerged with regard to what is wholesome, one then gives rise to the view of self, adherence to precepts and vows, and doubt. The ninth triad consists of greed, anger, and delusion. Arising from the preceding view of self, adherence to precepts and vows, and doubt, these three are generated. The tenth triad consists of birth, aging, and death. Arising from greed, anger, and delusion, these three are born. Because these ten arise successively from the former to the latter, when the former is severed, the latter is extinguished. Question: By what persons are these extinguished? The Tattvasiddhi explains: 'Severing the first four kinds is the purification of householders; severing and leaving the fifth is the purification of renunciants; severing and removing the sixth is the purification of the applications of mindfulness; severing and removing the seventh is the purification of the [aids to penetration such as] heat; severing and removing the eighth is the purification of the aids to penetration within the signless state; eradicating the ninth is the purification of the first three fruits of the recluse; severing and leaving the tenth is the purification of the fruit of an aśaikṣa.' The meaning of the eight dhyānas has been roughly analyzed thus.