大乘義章 13.7

13.7

第二門中義別有三：一辨禪地相、二明味淨無漏等別、三就禪地明味淨等通局之義。禪地云何？宗別不同，所辨各異。依如《毘曇》，攝末從本，禪地有八，所謂四禪、四無色定。分末異本，禪地有十門，所謂八禪、未來、中間。八禪可知。未來禪者，是初禪家方便之定。從欲界地向初禪時，修九無礙、九解脫道斷欲界結，然後證得初禪定體。彼九無礙、九解脫道，未來至彼根本定體，故名未來。以其未至根本定故，論中亦名未至禪矣。中間禪者，從初禪地向二禪時，除覺觀在，名中間禪。問曰：是中除覺之時，用何為治？釋言：是中用彼二禪方便內淨以為治耳。故《地論》云「內淨對治，滅覺觀禪」也。問曰：是中有初禪觀，復有禪二禪方便內淨，正用何者為中間禪？釋言：正用初禪殘觀為中間體，與初禪定同在一處受果報故。問曰：若用初禪殘觀為中間禪，不以二禪方便內淨為中間者，是則初禪方便覺觀斷欲界結，應當用彼欲界殘結為未來禪，不以初禪方便覺觀為未來禪。釋言：不類。欲界殘結非定法故，不得說之為未來禪。初禪殘觀是禪法故，說為中間。問曰：未來及中間禪，八禪地中何地攝乎？釋言：此二是初禪家眷屬定故，攝屬初禪。問曰：何故初禪地中獨分此二，餘不如是？釋言：初禪創背下過多用功力，故立未來以為息處；餘不如是，故廢不立。又復初禪向二禪時，有覺有觀二種過患，除覺觀在，故立中間；餘禪相向單有一過，除之盡處即是後地，故無中間。若依《成實》，攝末從本，禪地有九，所謂八禪及欲界中如電三昧。故《成實》云「如《須尸摩經》說，欲界更有如電三昧。」分末異本，禪地有十，於初禪中分出中間，通餘十也。故《成實》云「初禪梵王能至中間。」如電三昧《毘曇》不論，未來禪者《成實》不說，見別故爾。大乘法中，攝末從本，禪地有九，與《成實》同。所言異者，《成實》唯說欲界地中有電光定，無餘三昧；大乘宣說欲界地中有無量定。故龍樹云「佛常住於欲界定中，名無不定。」此與電光有何差別？釋言：聲聞暫得彼相說為電光，更無別法。分末異本，禪有十一，所謂八禪、未來、中間及欲界定。禪地如是（此一門竟）。

Within the second section, the meanings are distinct in three ways: first, distinguishing the characteristics of the dhyāna grounds; second, explaining the distinctions of contaminated, pure, untainted, and so forth; third, explaining the inclusive and restricted meanings of contaminated, pure, and so forth with respect to the dhyāna grounds. What are the dhyāna grounds? Because traditions differ, what they distinguish varies. According to the *Abhidharma*, subsuming the branches under the fundamental, the dhyāna grounds are eight, namely the four dhyānas and the four formless absorptions. Distinguishing the branches as distinct from the fundamental, the dhyāna grounds have ten categories, namely the eight dhyānas, the future [access], and the intermediate [dhyāna]. The eight dhyānas are self-evident. The future dhyāna is the preparatory concentration of the first dhyāna. When proceeding from the desire realm ground toward the first dhyāna, one cultivates the nine unimpeded paths and nine paths of liberation to sever the fetters of the desire realm, and then realizes and attains the essential nature of the first dhyāna concentration. Since those nine unimpeded paths and nine paths of liberation have in the future yet to arrive at that fundamental concentration's essential nature, it is called 'future'. Because it has not yet arrived at the fundamental concentration, it is also called the 'not-yet-arrived dhyāna' (*anāgamya-dhyāna*) in treatises. The intermediate dhyāna: when proceeding from the first dhyāna ground toward the second dhyāna, eliminating coarse examination (*vitarka*) while subtle investigation (*vicāra*) remains is called the intermediate dhyāna. Question: When coarse examination is eliminated here, what is used as the antidote? Explanation: Here, the inner clarity of the preparation for the second dhyāna is used as the antidote. Thus the *Daśabhūmika-śāstra* says: 'Inner clarity is the antidote that eliminates the dhyāna of coarse examination and subtle investigation.' Question: Here there is the investigation of the first dhyāna, and there is also the inner clarity of the preparation for the second dhyāna; what precisely is taken as the intermediate dhyāna? Explanation: Precisely the remaining investigation of the first dhyāna is taken as the essential nature of the intermediate [dhyāna], because it receives retribution in the same place together with the first dhyāna concentration. Question: If the remaining investigation of the first dhyāna is taken as the intermediate dhyāna, and the inner clarity of the preparation for the second dhyāna is not taken as the intermediate [dhyāna], then the coarse examination and subtle investigation of the preparation for the first dhyāna sever the fetters of the desire realm, so the remaining fetters of the desire realm ought to be taken as the future dhyāna, not the coarse examination and subtle investigation of the preparation for the first dhyāna. Explanation: They are not analogous. Because the remaining fetters of the desire realm are not dharmas of concentration, they cannot be spoken of as the future dhyāna. The remaining investigation of the first dhyāna is a dharma of dhyāna, hence it is spoken of as the intermediate. Question: By which ground among the eight dhyāna grounds are the future and intermediate dhyānas subsumed? Explanation: Because these two are retinue concentrations of the first dhyāna, they are subsumed under the first dhyāna. Question: Why is it that within the first dhyāna ground these two alone are distinguished, while the others are not like this? Explanation: The first dhyāna initially turns away from lower faults with much effort, so the future [access] is established as a resting place; the others are not like this, so it is omitted and not established. Furthermore, when proceeding from the first dhyāna toward the second dhyāna, there are the two faults of coarse examination and subtle investigation; coarse examination is eliminated while subtle investigation remains, so the intermediate is established; when proceeding toward the other dhyānas, there is only a single fault, and where it is eliminated completely, that is immediately the subsequent ground, so there is no intermediate. If according to the *Tattvasiddhi*, subsuming the branches under the fundamental, the dhyāna grounds are nine, namely the eight dhyānas and the lightning-like samādhi within the desire realm. Therefore the *Tattvasiddhi* says: 'As the *Suśīma-sūtra* states, there is additionally the lightning-like samādhi in the desire realm.' Distinguishing the branches as distinct from the fundamental, the dhyāna grounds are ten: within the first dhyāna, the intermediate is distinguished, making ten with the rest. Therefore the *Tattvasiddhi* says: 'The Brahmā King of the first dhyāna is able to attain the intermediate.' The lightning-like samādhi is not discussed in the *Abhidharma*, and the future dhyāna is not mentioned in the *Tattvasiddhi*, simply because their views differ. In the Mahāyāna teachings, subsuming the branches under the fundamental, the dhyāna grounds are nine, identical with the *Tattvasiddhi*. What differs is that the *Tattvasiddhi* only speaks of the lightning-like concentration within the desire realm ground and no other samādhis; the Mahāyāna proclaims that there are immeasurable concentrations within the desire realm ground. Thus Nāgārjuna says: 'The Buddha constantly abides in the concentrations of the desire realm, which is called being never out of concentration.' What distinction is there between this and the lightning-like [samādhi]? Explanation: Śrāvakas temporarily attain that characteristic and speak of it as lightning-like; there is no other distinct dharma. Distinguishing the branches as distinct from the fundamental, there are eleven dhyānas, namely the eight dhyānas, the future, the intermediate, and the desire realm concentration. The dhyāna grounds are like this. (This concludes the first section.)