大乘義章 15.22

15.22

第八門中明修智義。依如《毘曇》，要唯有二，廣分有十。所言二者，於中兩門：一就行修、得修分二。現在修起，名為行修。依現所起，種類增明，在於未來現成彼法，名為得修。相狀如何？如苦諦下具苦、無常、空、無我等四種聖行，現觀一行名為行修，未來苦下四行增明亦為得修。若依《成實》，但立行修，破彼得修。故彼《成實．九智品》云「未來未起，云何有得？若未來業已有得者，一切未來未起之法皆應有得，以何障故有得不得？」此是初門。二就得修、習修分二。先曾修得，中間退失，後還得者，名為得修。如人先得初禪定竟，後起欲結退失彼定，後斷欲結至彼第九解脫道時，先所失者今還得之。雖未現入，而得屬已，說為得修。如是一切。於現在世方便修起，名為習修。《成實論》中但立習修，破彼得修。故彼《成實．九智品》云「若不現入，云何名得？如人自言：『我善知書。』而不成一字，彼亦如是。何有此義？」二修不同，有此兩門。次廣論十。於中略以三門分別：一列十修、二明所修心智差別、三廣明修。言十修者，如《毘曇》說：一自分修。如見道中現觀苦諦，未來還於苦行增明，不及餘諦，名自分修。餘亦如是。二增觀修。如見道中，於彼苦集滅比智邊兼修等智，名增觀修。是義云何？如人依於未來禪上地入見諦道，至彼苦集滅比智時，能令欲界及未來禪等智增明，不修上智。乃至四禪皆亦如是，唯修自地及下等智而不修上。何故唯此三比智邊得修等智？凡夫本來曾依等智，厭下苦集、欣求上滅而不能得，後入見道三比智時，斷上二界迷諦惑盡，適彼所作，故能令彼等智增明。何故於彼道比智邊不修等智？凡夫本來不修聖道，故道起時不修等智。三離欲修。如離欲結，至第九品解脫道時，初禪地中有漏功德悉皆得之。如是一切。四同治修。人以義同，論中無名。其義云何？如欲界中修道煩惱，未來禪中漏無漏德，同能治斷，名為同治。修相云何？彼無漏中有四法智及與等智，此五種中趣起一種斷彼欲結，餘者悉得，以無障故。欲結如是，初禪修七。二禪地家方便等智，及彼初禪未來中間無漏功德，齊能治斷，名為同治。彼無漏中，滅道法智及四比智并上等智，此七種中趣起一種，斷初禪結，餘者悉得，名同治修。問曰：初禪、未來、中間無漏功德離欲結時，應先得竟，今云何言斷初禪結方始得乎？釋言：一切下地無漏，能斷上地修道惑者，斷下結時悉皆未得，斷上結時方始得之，故為此說。欲界初禪同治既然，餘地類爾。五依本修。修四法智，令上比智而得增明，名依本修。良以法智是比智本，故修法智，比智增明。六乘上修。修上功德，令下增明，名乘上修。見修不同，所修亦異。異相如何？見道之中，約所依禪及望下地以辨修義，不望斷處。如前所說，依未來禪入見諦道，斷除三界一切見惑，唯修未來欲界等智，不修上地。乃至四禪，類亦同爾。修道之中，約斷辨修，不約所依。如依未來發無漏慧，斷除欲界及初禪惑，初禪已下功德增明；斷二禪惑，二禪已下功德增明；乃至斷除非想修惑，三界功德齊得增明。如依未來約斷修下，乃至依彼無所有處修斷例爾。良以見惑迷理煩惱，雖復斷除，不得上禪，為是不得斷處辨修。修道煩惱隨地繫縛，若斷下結則得上禪，是故約其斷處辨修。此是一異。又見道中，乘上通修欲界等智。修道之中，乘上但修八禪等智，不修欲界。何故如是？欲界之心亦能厭離苦集之過，欣求息滅修順於見道，是故見解通修彼智。欲界等智，於彼修惑無同治義，為是不修。七轉根修。信解脫人求於見到，時解脫人求於不時，名為轉根。學人轉根，修一無礙一解脫道，即能斷除障根無知，轉鈍作利。無學修習九無礙道九解脫道，方能轉根。何故如是？良以學人結患未盡、求利心猛，故一無礙一解脫道便能轉根。無學結盡，求利心賖，故九無礙九解脫道方能轉根。八熏禪修。熏法如何？聖人先得第四禪已，先熏第四，先入百千無漏心中，次入百千有漏心中，復入百千無漏心中。兩邊無漏、中間有漏，名為熏禪。以漸略之，乃至最後二無漏心。後二無漏，名為熏禪方便道成。各別一心，名熏禪成。成中初二亦為無礙，後一解脫。次熏三禪乃至初禪，作法同前，九修通修。依於四禪根本之定，修習五通，名修通修，如後六通章中具辨。修習身通、他心、宿命，各一無礙一解脫道，皆在定中。修天眼、耳，各一無礙，在於定中。通體定外。十大明雲除發彰修。羅漢證得無學果時，一切功德悉得明淨。此十種中，自分增觀唯在見道，離欲、同治及與依本唯在修道，大明發彰偏在無學。乘上一種通於見修，轉根、熏禪及與修通，通修無學。《毘曇》如是。若依《成實》，一切功德唯現起者名之為修，餘不名修，故不論十。大乘法中，次應分有，文中不說（此一門竟）。

In the eighth section, the meaning of cultivating the knowledges is explained. According to the Abhidharma, in brief there are only two, but in an expanded division there are ten. As for the statement that there are two, within this there are two gateways: First, the division into cultivation by practice and cultivation by acquisition based on practice and acquisition. What is cultivated and brought forth in the present is called 'cultivation by practice.' Grounded in what is brought forth in the present, its variety increases in brilliance, and in the future, that dharma is manifested and completed: this is called 'cultivation by acquisition.' What is its character? For example, under the truth of suffering, there are fully four types of noble practice, namely suffering, impermanence, emptiness, and non-self; the contemplation of one practice in the present is called 'cultivation by practice,' and the four practices under suffering becoming increasingly brilliant in the future is also 'cultivation by acquisition.' If relying on the Tattvasiddhi, it only establishes cultivation by practice and refutes cultivation by acquisition. Therefore, its 'Chapter on the Nine Knowledges' states: 'Not having arisen in the future, how can there be acquisition? If future karmas already had acquisition, then all future dharmas that have not yet arisen should have acquisition; obstructed by what would some have acquisition and others not?' This is the first gateway. Second, the division into two based on cultivation by acquisition and cultivation by habituation. What was previously cultivated and acquired, lost through regression in the interim, and subsequently regained is called 'cultivation by acquisition.' For example, a person previously acquired the first dhyāna concentration, and later, having given rise to sensual fetters, regressed and lost that concentration; later, upon severing the sensual fetters and reaching the ninth path of liberation, he now regains what was previously lost. Although he does not enter it in the present, having the acquisition belong to himself, this is described as 'cultivation by acquisition.' All are like this. What is expediently cultivated and brought forth in the present life is called 'cultivation by habituation.' In the Tattvasiddhi-śāstra, they only establish cultivation by habituation and refute cultivation by acquisition. Therefore, its 'Chapter on the Nine Knowledges' states: 'If one does not enter it in the present, how can it be called acquisition? Just as someone might say of himself: "I am skilled at writing," yet cannot form a single character, that [view] is just like this. How could such a principle exist?' As the two cultivations are distinct, there are these two gateways. Next, to broadly discuss the ten. Within this, they are distinguished briefly by three gateways: first, listing the ten cultivations; second, clarifying the differences among the mental knowledges that are cultivated; third, broadly explaining cultivation. As for the ten cultivations, as the Abhidharma explains: 1. Cultivation of one's own share. For example, when contemplating the truth of suffering in the path of seeing, in the future one again increases the brilliance of the practices of suffering without reaching the other truths; this is called 'cultivation of one's own share.' The rest are also like this. 2. Cultivation by increased contemplation. For example, in the path of seeing, alongside the inductive knowledges of suffering, origination, and cessation, one additionally cultivates conventional knowledge; this is called 'cultivation by increased contemplation.' What is the meaning of this? If a person enters the path of seeing the truths relying on the intermediate dhyāna, when reaching the inductive knowledges of suffering, origination, and cessation, he is able to make the conventional knowledge of the desire realm and the intermediate dhyāna increasingly brilliant, but does not cultivate higher knowledges. Up to the fourth dhyāna, all are also like this; he only cultivates conventional knowledge of his own stage and lower stages, but does not cultivate the higher. Why is it only alongside these three inductive knowledges that one can cultivate conventional knowledge? Worldlings originally relied on conventional knowledge to feel revulsion toward the suffering and origination of lower stages and to aspire toward the cessation of higher stages, yet were unable to attain it; later, when entering the three inductive knowledges of the path of seeing, they completely sever the delusions of the upper two realms that confuse the truths, matching their previous efforts, and therefore can make that conventional knowledge increasingly brilliant. Why is conventional knowledge not cultivated alongside the inductive knowledge of the path? Worldlings originally do not cultivate the noble path; hence, when the path arises, they do not cultivate conventional knowledge. 3. Cultivation by detachment from desire. For example, when becoming detached from sensual fetters, upon reaching the ninth grade's path of liberation, one acquires all sāsrava merits of the first dhyāna stage. All are like this. 4. Cultivation by shared antidote. Scholars [apply this name] because the meaning is shared; there is no such name in the treatise. What is its meaning? For example, with regard to the defilements of the path of cultivation in the desire realm, the sāsrava and anāsrava merits in the intermediate dhyāna can equally remedy and sever them; hence it is called 'shared antidote.' What is the character of this cultivation? Within those anāsrava [merits], there are the four dharma knowledges and conventional knowledge; whichever one of these five arises to sever those sensual fetters, all the rest are acquired because there is no obstruction. The sensual fetters being thus, in the first dhyāna one cultivates seven. The conventional knowledge of the preparatory stage of the second dhyāna, as well as the anāsrava merits of the first dhyāna, the intermediate dhyāna, and the intermediate absorption, are equally able to remedy and sever them; hence it is called 'shared antidote.' Among those anāsrava [merits], whichever one of these seven—the dharma knowledges of cessation and the path, the four inductive knowledges, together with the upper conventional knowledge—arises to sever the fetters of the first dhyāna, all the rest are acquired; this is called 'cultivation by shared antidote.' Question: Should not the anāsrava merits of the first dhyāna, the intermediate dhyāna, and the intermediate absorption have already been fully acquired at the time of detachment from sensual fetters? Why is it now said that they are only acquired when severing the fetters of the first dhyāna? Explanation: Regarding all anāsrava [merits] of lower stages that can sever the cultivation-defilements of higher stages, none are acquired when severing the lower fetters, and they are only acquired when severing the higher fetters; therefore this is said. The shared antidote for the desire realm and the first dhyāna being thus, the other stages are analogous. 5. Cultivation relying on the root. Cultivating the four dharma knowledges makes the higher inductive knowledges increase in brilliance; this is called 'cultivation relying on the root.' Because dharma knowledge is truly the root of inductive knowledge, cultivating dharma knowledge makes inductive knowledge increase in brilliance. 6. Cultivation through mounting the higher. Cultivating higher merits makes lower ones increase in brilliance; this is called 'cultivation through mounting the higher.' Seeing and cultivating are different, and what is cultivated is also distinct. What are their distinct characteristics? In the path of seeing, the meaning of cultivation is distinguished with respect to the dhyāna relied upon and in looking toward lower stages, not in looking toward the locus of severance. As stated before, relying on the intermediate dhyāna to enter the path of seeing the truths and severing all seeing-delusions of the three realms, one only cultivates the conventional knowledge of the intermediate [dhyāna] and the desire realm, but does not cultivate the higher stages. Up to the fourth dhyāna, it is also analogous. In the path of cultivation, cultivation is distinguished with respect to severance, not with respect to what is relied upon. For instance, relying on the intermediate dhyāna to produce anāsrava prajñā and sever the defilements of the desire realm and the first dhyāna, the merits of the first dhyāna and below increase in brilliance; severing the defilements of the second dhyāna, the merits of the second dhyāna and below increase in brilliance; up to severing the cultivation-delusions of [the stage of] neither-perception-nor-non-perception, the merits of all three realms equally increase in brilliance. Just as relying on the intermediate dhyāna one cultivates the lower with respect to severance, so it is by analogy up to relying on the sphere of nothingness to cultivate and sever. Truly, because the seeing-delusions are defilements that confound the principle, although they are severed, one does not attain the higher dhyānas; for this reason, one cannot distinguish cultivation by the locus of severance. The defilements of the path of cultivation bind according to the stage; if one severs the lower fetters, one attains the higher dhyānas; therefore, one distinguishes cultivation with respect to the locus of severance. This is the first difference. Furthermore, in the path of seeing, mounting the higher generally cultivates the conventional knowledge of the desire realm. In the path of cultivation, mounting the higher only cultivates the conventional knowledge of the eight dhyānas, not that of the desire realm. Why is it like this? The mind of the desire realm can also be repulsed by the faults of suffering and origination, and aspire to cessation, harmonizing in practice with the path of seeing; therefore, the understanding of seeing generally cultivates that knowledge. The conventional knowledge of the desire realm does not have the meaning of a shared antidote toward those cultivation-delusions; for this reason it is not cultivated. 7. Cultivation through transforming the faculties. When a person released through faith seeks to become one who has attained view, or when a person temporally released seeks to become non-temporally [released], this is called 'transforming the faculties.' When a trainee transforms the faculties, by cultivating one unobstructed path and one path of liberation, he can sever the nescience that obstructs the faculties and transform the dull into the sharp. An adept must cultivate nine unobstructed paths and nine paths of liberation before being able to transform the faculties. Why is it like this? Truly, because the trainee has not exhausted the affliction of fetters and his mind seeking sharpness is fierce, a single unobstructed path and a single path of liberation can transform the faculties. The adept has exhausted the fetters and his mind seeking sharpness is sluggish; hence nine unobstructed paths and nine paths of liberation are required to transform the faculties. 8. Cultivation through perfuming dhyāna. What is the method of perfuming? After the noble one has first attained the fourth dhyāna, he first perfumes the fourth: he first enters hundreds of thousands of anāsrava minds, next enters hundreds of thousands of sāsrava minds, and again enters hundreds of thousands of anāsrava minds. Anāsrava on both sides and sāsrava in the middle is called 'perfuming dhyāna.' By gradually abbreviating this, down to the final two anāsrava minds: these latter two anāsrava [minds] are called the completion of the preparatory path of perfuming dhyāna. Having each distinct single mind is called the completion of perfuming dhyāna. In this completion, the first two are also unobstructed, and the last one is liberation. Next, he perfumes the third dhyāna down to the first dhyāna, the procedure being the same as before. 9. Cultivation through cultivating supernormal knowledges. Relying on the fundamental concentration of the four dhyānas to cultivate the five supernormal knowledges is called 'cultivation through cultivating supernormal knowledges,' as fully analyzed later in the chapter on the six supernormal knowledges. Cultivating the supernormal knowledge of psychic powers, knowledge of other minds, and knowledge of past lives each has one unobstructed path and one path of liberation, both of which are within concentration. Cultivating the divine eye and divine ear each has one unobstructed [path] within concentration; the actual nature of the supernormal knowledge is outside concentration. 10. Cultivation through the great bright cloud clearing away and revealing. When the arhat realizes the fruit of the adept, all merits become completely bright and pure. Among these ten kinds, cultivation of one's own share and increased contemplation are only in the path of seeing; detachment from desire, shared antidote, and relying on the root are only in the path of cultivation; and the revelation of the great brightness is exclusively in the adept. The single one of mounting the higher is common to seeing and cultivation; transforming the faculties, perfuming dhyāna, and cultivating supernormal knowledges are common to cultivation and the adept. The Abhidharma is thus. If relying on the Tattvasiddhi, only those merits that arise in the present are called 'cultivation,' and the rest are not called cultivation; hence it does not discuss the ten. In the Mahāyāna, they should be divided accordingly, but this is not stated in the texts (this completes the first gateway).