大乘義章 16.28

16.28

第六明其大小不同。不同眾多，今此略以十一種門以辨其異：一依地不同、二體性不同、三常無常異、四漏無漏別、五緣心不同、六淺深不同、七麁細不同、八修起不同、九行利不同亦得名為所為不同、十治障不同、其第十一得果不同。言依地者，地別十一，欲界、八禪、未來、中間。《成實》說十，除却未來。依如《毘曇》，初禪一地具三十七，餘悉不具。依未來禪及第二禪，具三十六，未來除喜，是故但有餘三十六。何故無喜？未出欲惡，未得根本，喜不生故。二禪地中無正思惟，是故亦有三十六支。何故無思？正思是覺，局在初禪，故彼無之。依中間禪，三禪四禪具三十五，除喜、正思，餘者具有。空處、識處、無所有處具三十二，無喜、正思、正語、正業及與正命，是故但有餘三十二。無喜、正思，義在可知。正語、正業及與正命，此三是戒，於彼宗中戒是色法，四空無色，為是除之。問曰：若使四空無色須除戒者，彼處無色，依何得有身念處觀？釋言：彼地雖無有色，聖人生上，不失下地無漏之戒，依之起觀，故有身念。若爾，何不即用彼戒為空處等正語、正業、正命法乎？釋言：不得。能觀之智是無色心，故無色界得有身念；所觀之戒是下地法，是故不名無色界中正語業等。問曰：八正在於見道，毘曇法中依無色定不入見道，彼無色處云何得有正念、正定、正見、正進，而言空、識、無所有處得具三十二道品乎？釋言：八正約位別配在於見道，理實一切聖人通修。今所論者修中八正，故得有之。問曰：若使修道門中得有八正說為正念、正定等者，與七覺中念、定、精進、擇法覺支有何差別而得分為三十七？釋言：同體義分異。初為正念、正定、正見及正精進，後為覺支，故得具有。非想、欲界具二十二，謂四念處、四正懃、四如意足、五根、五力，是二十二。彼非想地雖無無漏，得起有漏念處、正懃、如意、根、力，是故得具二十二道。彼地無色，云何得有身念處觀？義同前釋，聖人生彼，不失下地無漏淨戒，依之起觀，是故得有。欲界所起，亦是有漏。問曰：《毘曇》欲界無定，云何得起道品觀乎？釋言：欲界雖無禪定，而用思慧分別觀察起身念等，故得有之。問曰：欲界既無禪定，云何得有四如意足、定根、定力？釋言：此亦思慧住法名為如意，無別定體。欲界善心相應定數，名定根力，無別禪定。《毘曇》如是。若依尊者瞿沙所說，欲界有定，彼應具起三十六道品，除喜有餘，與未來同；餘似《毘曇》。若依《成實》，欲界有其如電三昧，彼說電光，色界四禪并四空中下三無色，皆悉得入見修兩道，齊應具起三十七品。通說有漏具三十七，唯論無漏，除喜有餘。何故無漏偏除喜乎？彼論釋言「喜心由於取假名生，著我故起；聖人已斷，為是除之。」故彼論言「覺支有二：一者有漏、二者無漏。有漏有喜，無漏則無。」問曰：喜心在初二禪，餘禪無喜，云何得有喜覺支乎？彼論宣說，憂喜隨心至於有頂，所以得有。問曰：若喜得至有頂，何故經中偏說初禪二禪有喜，彼隱顯門，非盡道理。如說安慧在於三禪，豈彼獨有？喜亦如之。問曰：若喜實通上下，經就何義偏於初禪二禪地中建立喜支，餘禪不立？以初二禪喜心多故，創捨欲惡、初得勝靜，多生喜悅，為是偏說。又初二禪定內有喜，定外亦有，故初二禪說有喜支；三禪已上定外有喜、定內則無，故三禪上不立喜支。以三禪上定外有喜故，得說彼有喜覺支。問曰：正思是其覺數，覺至初禪，云何得有正思？《成實》宣說，覺觀二數遍通三界，以是心之麁細相故。經中偏說初禪有者，蓋亦是其隱顯門說。以彼初禪創背欲惡，多須其力，為是偏說，非上不有；以上有故，得有正思。又彼宗中正思是慧，慧義遍通，故上有思。正語、正業及與正命，此三色業，依無色定云何得起？彼宗宣說，戒非色心，故上得起。問曰：無色無身無口，云何得有正語、正業？釋言：無色適無身口二種作業，止業無妨。以得定道二無作故，畢竟不起身口惡業，故得說有。中間禪者，《成實》亦說，故彼文言「初禪梵王能至中間。」攝屬初禪，更不別說。非想如何？彼說非想雖無增觀斷結無漏，非無順舊遊觀無漏。故彼宣說，於非想地無漏心後入滅盡定，於中麁分但有七覺，修道攝故。隨義細分，具三十七，理亦無傷。大乘法中，始同《毘曇》，究竟終成，始從欲界乃至非想，一切具起三十七品。問曰：欲界亂地無定，云何得起三十七品？釋言：《大品》說欲界中亦有禪定。故龍樹云「三昧有四：一欲界繫、二色界繫、三無色界繫、四者不繫。」明知欲界亦有禪定。又龍樹云「佛常住於欲界定中，名無不定。」以有定故，依之修起。問曰：欲定性是有漏，云何能起無漏道品？釋言：上界世俗淨定雖是有漏，能生無漏。此亦如是，何足可怪。又欲界定亦通無漏，故龍樹云「十八不共悉是無漏，佛常在於欲界定中，名不共法。」明通無漏。通無漏故，得起道品。問曰：非想無其無漏，云何能起無漏道品？釋言：大乘說非想地亦有無漏，故龍樹言「云何菩薩非想處定？與實相俱，是名菩薩非想處定。」與實相俱，明是無漏，有無漏故得起道品。問曰：正思體是覺數，覺在初禪，上云何有？釋同《成實》。又復於理審觀名思，義無偏局，故上有之。又問：喜支在初二禪，云何上有？釋同《成實》。又經宣說，修喜無量生於識處，明上亦有。又證聖處慶悅名喜，遍通一切，何得約彼世俗淨禪喜相局別？又問：正語、正業、正命體是色業，依無色定云何得起？大乘宣說四空有色，故得修起。依地不同，辨之略爾（此一門竟）。

Sixth, explaining their differences between the Mahāyāna and Hīnayāna. The differences are manifold; here we briefly differentiate them through eleven headings: first, differences according to stage; second, differences of intrinsic nature; third, difference of permanent and impermanent; fourth, distinction between tainted and untainted; fifth, differences in the mind's cognitive objects; sixth, differences of shallowness and depth; seventh, differences of coarseness and subtlety; eighth, differences in their cultivation and arousal; ninth, differences in practice and benefit—which can also be named differences in purpose; tenth, differences in countering obstacles; and eleventh, differences in the fruits attained. Regarding the "stages": the stages are eleven in number—the desire realm, the eight dhyānas, the preliminary stage (anāgamya), and the intermediate dhyāna (dhyānāntara). The Tattvasiddhi explains ten, excluding the preliminary stage. According to the Abhidharma, the single stage of the first dhyāna possesses all thirty-seven [factors], while the others do not possess all of them. According to the preliminary dhyāna and the second dhyāna, they possess thirty-six: the preliminary dhyāna excludes joy (prīti), and therefore only has the remaining thirty-six. Why is there no joy? Because one has not yet escaped the evils of desire and has not yet attained the fundamental [absorption], joy does not arise. In the stage of the second dhyāna, there is no right thought (samyak-saṃkalpa), and therefore it also has thirty-six factors. Why is there no thought? Right thought is investigation (vitarka), which is restricted to the first dhyāna, and hence it is absent there. According to the intermediate dhyāna, the third dhyāna, and the fourth dhyāna, they possess thirty-five: excluding joy and right thought, they possess all the rest. The station of infinite space, the station of infinite consciousness, and the station of nothingness possess thirty-two: they lack joy, right thought, right speech, right action, and right livelihood, and therefore only have the remaining thirty-two. The absence of joy and right thought can be understood from the aforementioned principle. Right speech, right action, and right livelihood—these three are morality (śīla). In that school, morality is physical matter (rūpa-dharma), and the four formless realms lack physical matter, which is why they are excluded. Question: If the four formless realms lack physical matter and must exclude morality, then since that place lacks form, on what basis can there be the contemplation of mindfulness of the body? Explanation: Although that stage lacks form, when noble ones are born there, they do not lose the untainted morality of the lower stages; relying upon it, they give rise to contemplation, and thus there is mindfulness of the body. If so, why not simply use that morality as the dharmas of right speech, right action, and right livelihood in the station of space and so forth? Explanation: One cannot. The wisdom that is able to contemplate is a formless mind, so in the formless realm there can be mindfulness of the body; but the morality that is contemplated is a dharma of a lower stage, and therefore it is not called right speech, action, and so forth within the formless realm. Question: The eightfold noble path belongs to the path of seeing; in the Abhidharma teaching, one does not enter the path of seeing on the basis of a formless absorption. How then, in those formless places, could there be right mindfulness, right samādhi, right view, and right effort, such that it is said that the stations of space, consciousness, and nothingness can possess thirty-two factors of the path? Explanation: The eightfold noble path is specifically assigned to the path of seeing only in terms of stages [of attainment], but in actual principle, all noble ones cultivate it universally. What is discussed here is the eightfold noble path within the [entire] cultivation, and so it can exist there. Question: If the eightfold noble path can exist within the path of cultivation and be spoken of as right mindfulness, right samādhi, and so forth, what difference is there between them and the factors of mindfulness, samādhi, effort, and investigation of dharmas among the seven factors of awakening, such that they can be divided into thirty-seven? Explanation: They are of the same essence, but conceptually differentiated. First they serve as right mindfulness, right samādhi, right view, and right effort, and later they serve as the factors of awakening; thus both can be fully present. The peak of existence (naivasaṃjñānāsaṃjñāyatana) and the desire realm possess twenty-two: namely, the four applications of mindfulness, the four right exertions, the four bases of psychic power, the five spiritual faculties, and the five powers—these are the twenty-two. Although that stage of the peak of existence has nothing untainted, one can arouse the tainted applications of mindfulness, right exertions, bases of psychic power, faculties, and powers, and therefore it can possess twenty-two factors of the path. That stage lacks form; how can there be contemplation of mindfulness of the body? The principle is the same as the prior explanation: when noble ones are born there, they do not lose the untainted, pure morality of the lower stages, and relying on it they give rise to contemplation; therefore it can exist. What is aroused in the desire realm is also tainted. Question: In the Abhidharma, the desire realm has no samādhi; how can one give rise to contemplation of the factors of the path? Explanation: Although the desire realm has no dhyāna-samādhi, by using the wisdom of reflection to discern and contemplate, one gives rise to mindfulness of the body and so forth, and thus it can exist. Question: Since the desire realm lacks dhyāna-samādhi, how can there be the four bases of psychic power, the faculty of samādhi, and the power of samādhi? Explanation: Here too, when reflective wisdom abides in phenomena, it is called psychic power, without a separate essence of samādhi. The mental factor of samādhi associated with wholesome minds in the desire realm is called the faculty and power of samādhi, without any separate dhyāna-samādhi. Such is the Abhidharma. If one relies upon what the Venerable Ghoṣa states, the desire realm does possess samādhi; there, one should fully give rise to thirty-six factors of the path, excluding joy and possessing the rest, identical to the preliminary stage; the rest is similar to the Abhidharma. If one relies upon the Tattvasiddhi, the desire realm possesses a lightning-like samādhi; it states that with this lightning-like radiance, the four dhyānas of the form realm together with the lower three formless realms among the four formless realms can all enter both the paths of seeing and cultivation, and all should equally give rise to the thirty-seven factors. In general, it is said that the tainted possess thirty-seven; when discussing only the untainted, joy is excluded and the rest remain. Why is joy specifically excluded from the untainted? That treatise explains: "The mind of joy arises from grasping at conventional designations and arises due to attachment to a self; noble ones have already severed these, and for this reason it is excluded." Therefore that treatise states: "There are two kinds of awakening factors: first, tainted; second, untainted. The tainted have joy, while the untainted do not." Question: The mind of joy exists in the first and second dhyānas, while the other dhyānas lack joy; how can there be a joy factor of awakening [above]? That treatise proclaims that grief and joy follow the mind up to the peak of existence, and therefore it can exist. Question: If joy truly extends from bottom to top, why do the sūtras specifically state that the first and second dhyānas have joy? That is an implicit and explicit teaching, not the exhaustive truth. Just as it is said that tranquil wisdom resides in the third dhyāna, can it exist there alone? Joy is also like this. Question: If joy truly pervades both upper and lower, on what basis do the sūtras establish the factor of joy specifically in the stages of the first and second dhyānas, and not in the other dhyānas? Because the mind of joy is abundant in the first and second dhyānas: having newly abandoned the evils of desire and newly attained superior tranquility, they generate abundant joy and delight, and for this reason it is specifically stated. Furthermore, in the first and second dhyānas, there is joy inside samādhi and also outside samādhi, so the first and second dhyānas are said to have the factor of joy; from the third dhyāna upward, there is joy outside samādhi but not inside samādhi, so the factor of joy is not established above the third dhyāna. Because there is joy outside samādhi above the third dhyāna, it can be said that those stages have the joy factor of awakening. Question: Right thought is the mental factor of investigation, and investigation only extends to the first dhyāna; how can there be right thought [above]? The Tattvasiddhi proclaims that the two mental factors of investigation (vitarka) and examination (vicāra) pervade all three realms, because they are the coarse and subtle characteristics of the mind. That the sūtras specifically state they exist in the first dhyāna is also an implicit and explicit formulation. Because in the first dhyāna one has newly turned one's back on the evils of desire, one greatly requires their strength, and for this reason it is specifically stated, not that they do not exist above; because they exist above, right thought can exist. Furthermore, in that school, right thought is wisdom, and the principle of wisdom pervades everywhere, so there is thought above. Right speech, right action, and right livelihood—these three are physical karmas; how can they arise relying on a formless absorption? That school proclaims that morality is neither physical matter nor mind, so it can arise above. Question: In the formless realm there is neither body nor mouth; how can there be right speech and right action? Explanation: In the formless realm, one merely lacks the two kinds of active karmic deeds of body and mouth; there is no impediment to abstention karma. Because one has attained the two kinds of unmanifest [karma] of samādhi and the path, one definitively does not give rise to the evil karmas of body and mouth, and therefore they can be said to exist. As for the intermediate dhyāna, the Tattvasiddhi also mentions it; hence its text states: "The Brahmā king of the first dhyāna can reach the intermediate [dhyāna]." It is subsumed within the first dhyāna and not discussed separately. What about the peak of existence? It says that although the peak of existence lacks the untainted [wisdom] that increases contemplation to sever defilements, it does not lack the untainted [wisdom] that conforms to former habit and roams in contemplation. Therefore it proclaims that after an untainted mind in the stage of the peak of existence, one enters the attainment of cessation (nirodha-samāpatti); roughly differentiated therein, there are only the seven awakening factors, because it is subsumed under the path of cultivation. Differentiating finely according to the principle, it possesses all thirty-seven, which is also logically unproblematic. In the Mahāyāna teaching, the beginning is identical to the Abhidharma, but in its ultimate completion, from the desire realm all the way up to the peak of existence, all fully give rise to the thirty-seven factors. Question: The desire realm is a distracted stage without samādhi; how can it give rise to the thirty-seven factors? Explanation: The Pañcaviṃśatisāhasrikā Prajñāpāramitā states that there is also samādhi in the desire realm. Thus Nāgārjuna says: "There are four kinds of samādhi: first, bound to the desire realm; second, bound to the form realm; third, bound to the formless realm; and fourth, unbound." Clearly we know that the desire realm also has samādhi. Furthermore, Nāgārjuna says: "The Buddha constantly abides in desire-realm samādhi; it is called 'never without samādhi.'" Because samādhi exists, one cultivates and arouses [the factors] by relying upon it. Question: The nature of desire-realm samādhi is tainted; how can it give rise to untainted factors of the path? Explanation: Although the mundane pure samādhis of the higher realms are tainted, they can give rise to the untainted. This is just the same, so what is there to wonder at? Furthermore, desire-realm samādhi also extends to the untainted; hence Nāgārjuna says: "The eighteen unshared attributes are all untainted; that the Buddha is constantly in desire-realm samādhi is an unshared attribute." This clearly shows it extends to the untainted. Because it extends to the untainted, it can give rise to the factors of the path. Question: The peak of existence lacks the untainted; how can it give rise to the untainted factors of the path? Explanation: The Mahāyāna states that the stage of the peak of existence also has the untainted; hence Nāgārjuna says: "What is a bodhisattva's samādhi of the station of neither-perception-nor-non-perception? Being united with the real mark—this is called the bodhisattva's samādhi of the station of neither-perception-nor-non-perception." Being united with the real mark clearly shows it is untainted; because the untainted exists, one can give rise to the factors of the path. Question: Right thought has as its essence the mental factor of investigation; investigation resides in the first dhyāna, so how can it exist above? The explanation is the same as the Tattvasiddhi. Furthermore, closely observing according to principle is called thought, an idea that is not one-sidedly restricted, and therefore it exists above. It is also asked: The joy factor resides in the first and second dhyānas; how can it exist above? The explanation is the same as the Tattvasiddhi. Furthermore, the sūtras proclaim that cultivating the immeasurable joy leads to birth in the station of consciousness, which makes it clear that it also exists above. Moreover, the rejoicing and delight at realizing the noble state is called joy, which pervades everything; how could one restrict it according to the characteristics of joy in mundane pure dhyānas? It is also asked: Right speech, right action, and right livelihood have physical karma as their essence; how can they arise relying on a formless absorption? The Mahāyāna proclaims that the four formless realms possess form, and so they can be cultivated and aroused. The differences according to stage are briefly distinguished thus (this completes the first heading).