大乘義章 16.4

16.4

就初門中，先釋其名、後辨其相。十六特勝，如《成實》說，《毘婆娑》中亦廣分別。言特勝者，此觀勝於不淨觀法，故名特勝。勝相如何？釋有八種：一破患勝。不淨觀門但破貪欲，此觀能破一切煩惱。何故而然？一切煩惱因惡覺生，念出入息除滅惡覺，惡覺斷故煩惱不起，故破一切。二斷結勝。彼不淨觀但能伏結，十六特勝亦伏亦永斷。三寬廣勝。彼不淨觀但觀色法以為不淨，特勝通觀色心等法。四微細勝。彼不淨觀但觀骨等；特勝微細，能觀無常斷離滅等。五堅固勝。彼不淨觀緣他身起，得而易失；十六特勝緣自身起，得而難失。六調停勝。如《成實》說，彼不淨觀，未得離欲已自厭惡，如彼婆求河邊比丘，由觀不淨服毒墜高、求刀自殺，如藥過增反更為患；特勝不爾，能破貪欲而不生厭。七所生勝。如《毘婆娑》說，彼不淨觀增眾生想，以其觀察男女等骨為不淨故；十六特勝增長法想，以空三昧之根本故。八所異勝。如《毘婆沙》說，彼不淨觀與外道共，十六特勝不共外道。具斯八義，故名特勝。名義如是。特勝不同，離分十六。名字是何？念出入息，若長、若短、息遍身、除身行，以為初四。覺喜、覺樂、覺心行、除心行，念出入息，復以為四，通前為八。覺心、令心喜、令心攝、令心解脫，念出入息，復以為四，通前十二。觀察無常、斷、離、滅等，念出入息，復以為四，通前十六。名字如是。相狀如何？言息短者，如人上山擔重疲極，氣息則短。行者亦爾，在麁心中氣息則短。何者麁心？所謂躁疾散亂心也。言息長者，如人定止，氣息則細，細時則長。行者如是，心細息細，細則長矣。息遍身者，行者信解己身浮虛，見諸毛孔風行出入，名息遍身。除身行者，行者繫念住息境界，得境界力心則安靜，心安靜故麁息則滅，名除身行。問曰：氣息長短有無，為當由身？為當由心？釋言：俱由。如人初始處胎之時及在四空則無氣息，明知由身；在第四禪及滅盡定便無氣息，明知由心。問曰：氣息不由念生，如人雖復心念餘事，息常出入。云何說言由心生乎？釋言：是息雖不由於作念而生，但以眾緣和合故起，有心則有、無心則無，心麁息短、心細息長，故說由心。又問：此息為由地有？為由心有？釋言：俱由。故論釋言「由地由心，三禪已還是有息地。」云何俱由？有人身在出入息地，而無三禪已還之心，則無氣息，故知由心。雖復有心，而身不在出入息地，爾時亦無，故知由地。要身在於出入息地，并復有其出入息心，爾時方有，故知俱由。問曰：出息從何處生，至何處滅？入息復從何處而生，至何處滅？釋言：出息從齊輪生，至外便滅。入息從於身外而生，入身便滅。隨心麁細，近遠不定。問曰：於彼出入息中，何者最先？何者最後？依如《成實》，眾生生時出息最先，眾生死時入息最後。出第四禪與生時同，入第四禪與死時同。《毘曇》所說生及死時，與《成實》同；出入四禪，與彼正翻。相狀如何？如《毘曇》說「出初入定，入初出定。入第四禪出息最後，出第四禪入息最先。」故與彼翻。此初分竟。第二四中，言覺喜者，由前四行心得定住，從此定法心生大喜。本雖有喜心，不能如是，故名覺喜。言覺樂者，由前心喜，身得調適，身調適故便得猗息，猗息故樂。如人疲苦得息安樂，故名覺樂。故經說言「以心喜故身得猗息，以身猗故則得受樂。」覺心行者，論言「從喜生於貪心，名為心行。見受有此生貪之過，名覺心行。」除心行者，行者以見從喜生貪，除受去貪，心則安穩，名除心行。此四遠從念出入息方便發生，是故名為念出入息。此兩分竟。第三四中，言覺心者，以除心行，見心寂靜，故名覺心。令心喜者，是心或時還復沈沒，榮發令喜，名令心喜。令心攝者，若心還掉，攝之令住，名令心攝。令心脫者，若離沈掉，心則調停，捨離二邊，名令心脫。此亦遠從念出入息方便發生，是故亦名念出入息。此三分竟。第四四中，無常行者，由心寂定，見法生滅，名無常行。所言斷者，用無常行斷諸煩惱，故名斷行。所言離者，於有為法悉生厭離，故名離行。所言滅者，以心厭離，得一切滅，故名滅行。有人復說：觀五陰無常名無常行，觀察五陰空與無我名為斷行，觀五陰苦生於厭離名為離行，觀陰不生是寂滅法故名滅行。有人復說：觀身無常名無常行，斷除無明名為斷行，遠離愛結名為離行，證得涅槃寂靜之法名為涅槃行。有人復說：觀心心法無常生滅名無常行，斷除愛法名為斷行，離餘煩惱名為離行，通滅一切諸煩惱結名為滅行。復有人說：觀法無常名無常行，斷過去煩惱名為斷行，離未來煩惱名為離行，滅現在煩惱名為滅行。此五義中，初之一義如《成實》釋，後之四義如《毘婆沙》。此亦遠從念出入息方便發生，是故亦名念出入息。此四分竟。相別如是（此一門竟）。

Regarding the first gate, first its name is explained, and afterwards its characteristics are distinguished. The sixteen superior characteristics are as explained in the Tattvasiddhi, and they are also extensively distinguished in the *Vibhāṣā*. Regarding 'superior characteristics' (viśeṣa): this contemplation is superior to the practice of contemplation on the foul (aśubha-bhāvanā); hence it is called 'superior characteristics'. How are its characteristics superior? There are eight explanations: First, superior in destroying afflictions. The gate of contemplating the foul only destroys lustful desire, whereas this contemplation can destroy all afflictions. Why is this so? All afflictions arise due to unwholesome thoughts. Mindful of the inhalation and exhalation, one eradicates unwholesome thoughts. Because unwholesome thoughts are severed, afflictions do not arise; hence it destroys all [afflictions]. Second, superior in cutting off fetters. That contemplation on the foul can only suppress fetters, whereas the sixteen superior characteristics both suppress and permanently cut them off. Third, superior in broad scope. That contemplation on the foul only contemplates material phenomena as foul, whereas the superior characteristics comprehensively contemplate material, mental, and other phenomena. Fourth, superior in subtlety. That contemplation on the foul only contemplates bones and the like; the superior characteristics are subtle, being able to contemplate impermanence, eradication, detachment, cessation, and so forth. Fifth, superior in firmness. That contemplation on the foul arises by taking another's body as object, being easily lost once attained; the sixteen superior characteristics arise by taking one's own body as object, being hard to lose once attained. Sixth, superior in balance and moderation. As the Tattvasiddhi states, in that contemplation on the foul, before attaining detachment from desire, one already generates self-revulsion, like the monks beside the Vaggumudā River who, from contemplating the foul, drank poison, leapt from cliffs, and sought knives to commit suicide, just like medicine excessively administered that turns into a malady; the superior characteristics are not like this, being able to destroy lustful desire without generating revulsion. Seventh, superior in what is produced. As the *Vibhāṣā* states, that contemplation on the foul increases the conception of sentient beings, because it contemplates the bones of men and women as foul; the sixteen superior characteristics increase the conception of dharmas, because they are the foundation of the emptiness samādhi. Eighth, superior in distinctiveness. As the *Vibhāṣā* states, that contemplation on the foul is shared with non-Buddhists, whereas the sixteen superior characteristics are unshared with non-Buddhists. Being endowed with these eight senses, they are therefore called 'superior characteristics'. Such is the meaning of the name. As the superior characteristics are diverse, they are divided into sixteen. What are their names? Mindfulness of inhalation and exhalation, whether long, whether short, breath pervading the body, and tranquilising bodily formations—these constitute the first four. Experiencing joy, experiencing bliss, experiencing mental formations, and tranquilising mental formations, with mindfulness of inhalation and exhalation—these constitute another four, totaling eight with the preceding. Experiencing the mind, gladdening the mind, concentrating the mind, and liberating the mind, with mindfulness of inhalation and exhalation—these constitute another four, totaling twelve with the preceding. Contemplating impermanence, eradication, detachment, and cessation, with mindfulness of inhalation and exhalation—these constitute another four, totaling sixteen with the preceding. Such are their names. What are their characteristics? Regarding 'the breath is short': like a person climbing a mountain carrying a heavy load who is extremely exhausted, their breath is short. The practitioner is likewise: when in a coarse mental state, the breath is short. What is a coarse mental state? It refers to a restless, hasty, and distracted mind. Regarding 'the breath is long': like a person who sits in stillness, their breath is subtle, and when it is subtle it is long. The practitioner is like this: when the mind is subtle, the breath is subtle; when it is subtle, it is long. 'Breath pervading the body': the practitioner has faith and understanding that their own body is buoyant and empty, and sees wind coursing in and out through all the pores; this is called 'breath pervading the body'. 'Tranquilising bodily formations': the practitioner fastens mindfulness and abides in the objective sphere of the breath; gaining the power of the objective sphere, the mind becomes calm and quiet; because the mind is calm and quiet, the coarse breath ceases; this is called 'tranquilising bodily formations'. Question: Is the length or shortness, presence or absence of the breath due to the body, or is it due to the mind? Explanation: It is due to both. For instance, when a person is initially in the womb and when in the four formless attainments, there is no breath; hence we clearly know it is due to the body. When in the fourth dhyāna and the cessation attainment (nirodhasamāpatti), there is no breath; hence we clearly know it is due to the mind. Question: Breath does not arise from mental intent; for instance, even when a person mentally thinks of other matters, the breath constantly enters and leaves. How can one say it arises from the mind? Explanation: Although this breath does not arise due to deliberate thinking, it arises solely because of the coming together of multiple conditions. When mind is present, it is present; when mind is absent, it is absent. When the mind is coarse, the breath is short; when the mind is subtle, the breath is long. Therefore it is said to be due to the mind. Another question: Does this breath exist due to the realm (stage) or due to the mind? Explanation: It is due to both. Hence the treatise explains: 'Due to the realm and due to the mind; the third dhyāna and below is the realm where breath exists.' How is it due to both? If a person's body is in a realm where inhalation and exhalation exist, but they lack the mind of the third dhyāna and below, then there is no breath; hence we know it is due to the mind. Even if there is such a mind, yet the body is not in a realm where inhalation and exhalation exist, at that time there is also none; hence we know it is due to the realm. The body must be in a realm where inhalation and exhalation exist, and furthermore possess the mind of inhalation and exhalation; only at that time does it exist. Hence we know it is due to both. Question: Where does the exhalation arise from, and where does it cease? Where does the inhalation arise from, and where does it cease? Explanation: The exhalation arises from the navel region, and ceases upon reaching the outside. The inhalation arises outside the body, and ceases upon entering the body. Following the coarseness or subtlety of the mind, the distance is not fixed. Question: Among that inhalation and exhalation, which is first and which is last? According to the Tattvasiddhi, when a sentient being is born, exhalation is first; when a sentient being dies, inhalation is last. Emerging from the fourth dhyāna is the same as the time of birth; entering the fourth dhyāna is the same as the time of death. What is stated in the Abhidharma regarding birth and death is the same as the Tattvasiddhi; but entering and emerging from the fourth dhyāna are exactly the reverse of it. What are its characteristics? As the Abhidharma states: 'Exiting is first on entering absorption; entering is first on emerging from absorption. On entering the fourth dhyāna, exhalation is last; on emerging from the fourth dhyāna, inhalation is first.' Therefore it is the reverse of the other. This concludes the first section. In the second group of four: regarding 'experiencing joy': due to the preceding four practices, the mind attains stability in samādhi, and from this dharma of samādhi great joy arises in the mind. Although there was originally a joyful mind, it could not be like this; hence it is called 'experiencing joy'. Regarding 'experiencing bliss': due to the preceding joy of mind, the body attains comfort; because the body attains comfort, it then attains tranquility (praśrabdhi); because of tranquility, there is bliss. Like an exhausted, suffering person finding rest and comfort; hence it is called 'experiencing bliss'. Therefore the sūtra states: 'Because the mind is joyful, the body attains tranquility; because the body is tranquil, one then experiences bliss.' Regarding 'experiencing mental formations': the treatise states: 'Greedy mind arising from joy is called a mental formation. Seeing that feeling has this fault of producing greed is called experiencing mental formations.' Regarding 'tranquilising mental formations': the practitioner, having seen that greed arises from joy, removes feeling and dispels greed, and the mind becomes secure and calm; this is called 'tranquilising mental formations'. These four arise through the expedient means far originating from mindfulness of inhalation and exhalation; therefore they are called mindfulness of inhalation and exhalation. This concludes these two sections. In the third group of four: regarding 'experiencing the mind': because of tranquilising mental formations, seeing that the mind is quiescent; hence it is called 'experiencing the mind'. Regarding 'gladdening the mind': this mind at times sinks down again; inspiring and uplifting it to make it joyful is called 'gladdening the mind'. Regarding 'concentrating the mind': if the mind becomes agitated again, gathering it to make it abide is called 'concentrating the mind'. Regarding 'liberating the mind': if free from sinking and agitation, the mind becomes balanced and moderate, abandoning the two extremes; this is called 'liberating the mind'. This also arises through the expedient means far originating from mindfulness of inhalation and exhalation; therefore it is also called mindfulness of inhalation and exhalation. This concludes these three sections. In the fourth group of four: regarding the practice of impermanence: because the mind is quiescent and settled, seeing the arising and ceasing of dharmas is called the practice of impermanence. What is called 'eradication': using the practice of impermanence to eradicate afflictions; hence it is called the practice of eradication. What is called 'detachment': generating revulsion and detachment toward all conditioned dharmas; hence it is called the practice of detachment. What is called 'cessation': because the mind is revulsed and detached, attaining complete cessation; hence it is called the practice of cessation. Others also say: contemplating the impermanence of the five aggregates is called the practice of impermanence; contemplating the emptiness and non-self of the five aggregates is called the practice of eradication; contemplating the suffering of the five aggregates and generating revulsion is called the practice of detachment; contemplating that the aggregates do not arise and are dharmas of quiescent cessation is called the practice of cessation. Others also say: contemplating the impermanence of the body is called the practice of impermanence; cutting off ignorance is called the practice of eradication; detaching from the fetter of craving is called the practice of detachment; realizing the quiescent dharma of nirvāṇa is called the practice of nirvāṇa. Others also say: contemplating the impermanent arising and ceasing of the mind and mental factors is called the practice of impermanence; cutting off dharmas of craving is called the practice of eradication; detaching from remaining afflictions is called the practice of detachment; comprehensively extinguishing all fetters of affliction is called the practice of cessation. Still others say: contemplating the impermanence of dharmas is called the practice of impermanence; eradicating past afflictions is called the practice of eradication; detaching from future afflictions is called the practice of detachment; extinguishing present afflictions is called the practice of cessation. Among these five explanations, the first explanation is as explained in the Tattvasiddhi, and the latter four explanations are as in the *Vibhāṣā*. This also arises through the expedient means far originating from mindfulness of inhalation and exhalation; therefore it is also called mindfulness of inhalation and exhalation. This concludes these four sections. Such are their distinct characteristics. (This concludes the first gate.)