大乘義章 17.12

17.12

次就禪地以辨其相。依如《成實》，攝末從本，禪地有九，所謂八禪及欲界中如電三昧。分末異本，禪地有十，於初禪中別分中間，通餘說十。若依《毘曇》，攝末從本，禪地有八，所謂八禪，彼宗不說欲界有定，故但有八。分末異本，禪地有十，於初禪中別分未來及與中間，通餘說十。禪地如是。依如《成實》，四向四果並依初禪至無所有，以此七處無漏所依，是故名為七依定矣。并依欲界如電三昧，除非想地。問曰：《毘曇》宣說空、識、無所有處不發見解，《成實》何故宣說初果及與初向同依無色？宗別不同，立義各異。依如《毘曇》，無色不緣下有漏種為苦集觀，亦不緣下有漏對治為滅道觀，是故無色不發見解。《成實》得緣，故依無色亦發見解。又問：非想何故不依？無無漏故。問曰：《成實》宣說非想無漏心後入滅盡定，云何說言非想地中無無漏乎？釋言：非想但有順舊遊觀無漏，無其增觀斷結無漏，為是不依。何者順舊遊觀無漏？先用下定發無漏慧，觀非想地苦無常等，然後用彼非想地心緣前所觀苦無常等，名為順舊遊觀無漏。以此心微，推求力薄，是故不發增觀無漏。若依《毘曇》，須陀、斯陀二果及向，在未來禪不通餘地。良以此等欲結未盡，未得餘禪，所以不依。阿那含向或六地攝，根本四禪、未來、中間。其次第人必依未來，彼次第人欲結未盡，未得餘禪，為是不依。超越之人，或依未來乃至四禪，依未來禪入見諦道則未來攝，乃至依於四禪入見則四禪攝。彼宗四空不入見道，為是不依。阿那含果亦六地攝，與前相似。其次第人亦未來攝。何故而然？彼次第人，用未來禪所發無漏為無礙道，斷欲界結，盡已還用彼禪所發無漏為解脫道，故未來攝。不用餘禪所發無漏斷欲界結，是故此果不在餘種。超越之人或未來攝，乃至四禪，義同前解。阿羅漢向或九地攝，根本四禪、未來、中間及三無色。或十地攝，加非想地。無漏正向則九地攝；若通有漏，隨向說之則十地攝。云何無漏九地攝乎？無漏有二：一者行修緣中現起、二者得修成就而已。若論行修，於九地中有無不定，或具一二三四五六乃至九種。是義云何？有人純用未來禪中所發無漏，斷初禪結乃至非想，則一地攝。或用初禪，或用中間，義亦同爾。或復有人用未來禪及初禪地所發無漏，斷上界結，趣向羅漢，則二地攝。或用未來初禪中間所發無漏，斷上界結，則三地攝。或用前三，加用二禪所發無漏，斷上界結，則四地攝。或用前四，加用三禪，則五地攝。加用四禪，則六地攝。加用空處，則七地攝。加用識處，則八禪攝。加無所有，則九地攝。此諸地中，所有無漏用下斷上，非上斷下。行修如是。若論得修，一切悉具九地無漏。云何悉具？解有四義：一無漏相望依下成上。阿那含人用下無漏斷下結時，即得上地無漏功德。如用初禪、未來、中間所發無漏，斷初禪結，則得二禪無漏功德，如是一切。二無漏相望依上得下。有人凡時或得初禪乃至非想，後得聖已，隨用何地所發無漏斷上結時，則得下地無漏功德。三就有漏望於無漏依下成上。如用二禪方便等智斷初禪結，則得二禪無漏功德，如是一切。四就有漏望於無漏依上得下。如用二禪方便等智斷初禪結，則得初禪無漏功德，同治修故。云何同治？初禪無漏亦能對治初禪煩惱，乃至非想一切煩惱。二禪地家方便等智，亦能對治初禪煩惱，名為同治。乃至非想方便等智，亦能對治無所有結，名為同治。以同治故，用彼二禪方便等智，斷彼初禪煩惱之時，即得初禪無漏功德。雖復得之，少分不多，但得對治初禪結邊一分無漏，餘悉不得，故曰小分。得之云何？彼無礙道正斷之時，應斷此結無漏之得心邊發生，乃至用彼非想地家方便等智，斷無所有煩惱之時，亦得初禪無漏功德。雖復得之，亦少不多，但得應斷無所有結一分無漏，餘悉不得，故曰不多。以彼諸地方便等智，望初禪地無漏功德得之既然，望餘地中無漏功德應同治者得之齊然。不同治者，一切不得。阿羅漢向攝地如是。阿羅漢果，亦九地攝，根本四禪、未來、中間及三無色。九地無漏皆能對治非想地結，得阿羅漢故。於中若據行修分別，或未來攝，乃至或是無所有攝。用未來禪斷結證果，即未來攝，餘地亦爾。若據得修，皆九地攝，得羅漢時總得九地一切無漏為彼果故。禪地如是（此四門竟）。

Next is the clarification of their characteristics in terms of dhyāna stages. According to the Tattvasiddhi, subsuming branches into the root, there are nine dhyāna stages: namely, the eight dhyānas and the lightning-like samādhi in the desire realm. Dividing the branches distinct from the root, there are ten dhyāna stages: within the first dhyāna, the intermediate [dhyāna] is separately distinguished, which together with the rest makes ten. According to the Abhidharma, subsuming branches into the root, there are eight dhyāna stages: namely, the eight dhyānas, for that school does not teach that there is concentration in the desire realm, and therefore there are only eight. Dividing the branches distinct from the root, there are ten dhyāna stages: within the first dhyāna, the preparatory [dhyāna] and the intermediate are separately distinguished, which together with the rest makes ten. Such are the dhyāna stages. According to the Tattvasiddhi, the four approaches and four fruits all rely on [the stages from] the first dhyāna up to [the stage of] nothingness; because these seven stages are what the untainted relies upon, they are therefore called the seven foundational concentrations. They also rely on the lightning-like samādhi of the desire realm, excluding the stage of neither perception nor non-perception. Question: The Abhidharma teaches that [the stages of] infinite space, infinite consciousness, and nothingness do not generate the understanding of seeing [the truths]; why does the Tattvasiddhi teach that the first fruit and the first approach both rely on the formless [realm]? The traditions are different, and their positions diverge. According to the Abhidharma, the formless does not take the lower tainted seeds as objects for the contemplation of suffering and arising, nor does it take the lower tainted counteragents as objects for the contemplation of cessation and the path; therefore, the formless does not generate the understanding of seeing [the truths]. In the Tattvasiddhi, it can take them as objects, and therefore, relying on the formless, it also generates the understanding of seeing [the truths]. Question again: Why does one not rely on [the stage of] neither perception nor non-perception? Because it lacks the untainted. Question: The Tattvasiddhi teaches that one enters the concentration of cessation after the untainted mind of neither perception nor non-perception; how can it be said that there is no untainted in the stage of neither perception nor non-perception? Explanation: Neither perception nor non-perception has only the untainted that conforms to prior contemplation, but lacks the untainted of intensified contemplation that severs fetters; for this reason one does not rely on it. What is the untainted that conforms to prior contemplation? One first uses a lower concentration to generate untainted prajñā, contemplating the suffering, impermanence, and so forth of the stage of neither perception nor non-perception; thereafter, one uses the mind of that stage of neither perception nor non-perception to take as object the suffering, impermanence, and so forth previously contemplated. This is called the untainted that conforms to prior contemplation. Because this mind is subtle and its force of inquiry is weak, it therefore does not generate the untainted of intensified contemplation. According to the Abhidharma, the two fruits and approaches of the srotāpanna and the sakṛdāgāmin exist in the preparatory dhyāna and do not extend to the other stages. Truly, because the desires and fetters of these [practitioners] are not yet exhausted and they have not yet attained the other dhyānas, they do not rely on them. The approach to anāgāmin may be subsumed under six stages: the four fundamental dhyānas, the preparatory, and the intermediate. The practitioner of gradual sequence necessarily relies on the preparatory; because that practitioner of gradual sequence has not yet exhausted the fetters of desire and has not attained the other dhyānas, they do not rely on them. The practitioner who leaps over may rely on the preparatory up to the fourth dhyāna; if they enter the path of seeing the truths relying on the preparatory dhyāna, it is subsumed under the preparatory, and so on up to entering seeing relying on the fourth dhyāna, where it is subsumed under the fourth dhyāna. That school holds that the four formless [attainments] do not enter the path of seeing, which is why they do not rely on them. The fruit of anāgāmin is also subsumed under six stages, similar to the preceding. Its practitioner of gradual sequence is also subsumed under the preparatory. Why is this so? That practitioner of gradual sequence uses the untainted generated from the preparatory dhyāna as the unhindered path to sever the fetters of the desire realm, and once they are exhausted, uses the untainted generated from that dhyāna again as the path of liberation; therefore it is subsumed under the preparatory. They do not use the untainted generated from other dhyānas to sever the fetters of the desire realm, and therefore this fruit is not in other categories. The practitioner who leaps over may be subsumed under the preparatory up to the fourth dhyāna, with the meaning being the same as explained before. The approach to arhat may be subsumed under nine stages: the four fundamental dhyānas, the preparatory, the intermediate, and the three formless [stages]. Or it may be subsumed under ten stages, adding the stage of neither perception nor non-perception. As the untainted primary approach, it is subsumed under nine stages; if tainted [states] are included and it is spoken of as a secondary approach, it is subsumed under ten stages. How is the untainted subsumed under nine stages? The untainted has two kinds: first, cultivation through practice, which manifests in relation to objects; second, cultivation through acquisition, which is merely an accomplishment. Regarding cultivation through practice, its presence or absence among the nine stages is not fixed: one may possess one, two, three, four, five, six, or up to nine kinds. What does this mean? If someone solely uses the untainted generated in the preparatory dhyāna to sever the fetters of the first dhyāna up to neither perception nor non-perception, it is subsumed under one stage. If one uses the first dhyāna or the intermediate, the meaning is also the same. Or again, if someone uses the untainted generated from the preparatory dhyāna and the first dhyāna stage to sever the fetters of the higher realms and advance toward the arhat, it is subsumed under two stages. If one uses the untainted generated from the preparatory, first dhyāna, and intermediate to sever the fetters of the higher realms, it is subsumed under three stages. If one uses the preceding three and additionally uses the untainted generated from the second dhyāna to sever the fetters of the higher realms, it is subsumed under four stages. If one uses the preceding four and additionally uses the third dhyāna, it is subsumed under five stages. If one adds the fourth dhyāna, it is subsumed under six stages. If one adds the stage of infinite space, it is subsumed under seven stages. If one adds the stage of infinite consciousness, it is subsumed under eight stages. If one adds nothingness, it is subsumed under nine stages. Among all these stages, whichever untainted [states] exist are used to sever the higher by means of the lower, not to sever the lower by means of the higher. Such is cultivation through practice. Regarding cultivation through acquisition, everyone fully possesses the untainted of the nine stages. How do they possess all of them? The explanation has four aspects: First, viewing the untainted mutually, accomplishing the higher based on the lower: When an anāgāmin uses the lower untainted to sever the lower fetters, they immediately acquire the untainted merits of the higher stages. As when using the untainted generated from the first dhyāna, the preparatory, and the intermediate to sever the fetters of the first dhyāna, they immediately acquire the untainted merits of the second dhyāna; and so on for all. Second, viewing the untainted mutually, acquiring the lower based on the higher: If an ordinary person has attained the first dhyāna up to neither perception nor non-perception, and later, having attained nobility, severs the higher fetters by using the untainted generated from whatever stage, they immediately acquire the untainted merits of the lower stages. Third, viewing the untainted in relation to the tainted, accomplishing the higher based on the lower: As when using the conventional equanimous knowledge of the expedient of the second dhyāna to sever the fetters of the first dhyāna, one immediately acquires the untainted merits of the second dhyāna; and so on for all. Fourth, viewing the untainted in relation to the tainted, acquiring the lower based on the higher: As when using the conventional equanimous knowledge of the expedient of the second dhyāna to sever the fetters of the first dhyāna, one immediately acquires the untainted merits of the first dhyāna, because it is cultivation through sharing the counteragent. How do they share the counteragent? The untainted of the first dhyāna can counter the afflictions of the first dhyāna, and even all afflictions up to neither perception nor non-perception. The conventional equanimous knowledge of the expedient belonging to the second dhyāna stage can also counter the afflictions of the first dhyāna; this is called sharing the counteragent. Up to the conventional equanimous knowledge of the expedient of neither perception nor non-perception, which can also counter the fetters of nothingness; this is called sharing the counteragent. Because they share the counteragent, when using the conventional equanimous knowledge of the expedient of that second dhyāna to sever the afflictions of that first dhyāna, one immediately acquires the untainted merits of the first dhyāna. Although one acquires it, it is a small portion and not extensive; one only acquires that one portion of the untainted on the side of countering the fetters of the first dhyāna, and none of the rest, and so it is called a small portion. How is it acquired? When that unhindered path is directly severing [the fetters], the acquisition of the untainted that should sever this fetter arises alongside the mind. And so on up to when using the conventional equanimous knowledge of the expedient belonging to that stage of neither perception nor non-perception to sever the afflictions of nothingness, one also acquires the untainted merits of the first dhyāna. Although one acquires it, it is also small and not extensive; one only acquires that one portion of the untainted that should sever the fetters of nothingness, and none of the rest, and so it is called not extensive. Just as the conventional equanimous knowledge of the expedients of those stages, in relation to the untainted merits of the first dhyāna stage, acquires them in this way, in relation to the untainted merits in other stages that ought to share the counteragent, one acquires them in just the same way. Those that do not share the counteragent are not acquired at all. Such is the subsumption of stages for the approach to arhat. The fruit of arhat is also subsumed under nine stages: the four fundamental dhyānas, the preparatory, the intermediate, and the three formless [stages]. Because the untainted of the nine stages can all counter the fetters of the stage of neither perception nor non-perception to attain arhatship. Therein, if distinguished according to cultivation through practice, it may be subsumed under the preparatory, or up to being subsumed under nothingness. If one uses the preparatory dhyāna to sever fetters and realize the fruit, it is subsumed under the preparatory, and the other stages are likewise. If according to cultivation through acquisition, all are subsumed under the nine stages, because upon attaining arhatship, one collectively acquires all the untainted of the nine stages as that fruit. Such are the dhyāna stages (this completes the fourth section).