大乘義章 9.32

9.32

次辨出入滅盡定相。先就《毘曇》以辨出入。入時云何？依彼論中，先得八禪極令純熟，次於八禪六種入定調練其心。故經說言「欲入滅定，必先調心。」何者六種？一者順入，從初禪入，次第上昇乃至非想。二者逆入，從非想入，次第下轉至初禪出。三逆順入，從初禪入至第二禪，却入初禪，次第上昇至第三禪，劫入二禪，次第上昇至第四禪，如是却入，而復上昇乃至非想。四者順超，從初禪入，超第二禪入第三禪，超第四禪入於空處，如是上超乃至非想。問曰：何故唯超一地？聲聞超禪不過一故。五者逆超，從非想定，超無所有入於識處，超於空處入第四禪，超第三禪入二禪中，超於初禪起欲界心。六逆順超，從初禪地超入三禪，却入二禪超入四禪，却入三禪超入空處，如是却入而復上超乃至非想。然此六種，皆就有漏根本定中轉次相入，不入無漏，不由方便。問曰：上入至非想地，即得出定入散心不？釋言：不得。何故不得？若從彼出赴於欲界散亂之心，便超八地，聲聞禪定無如是義。如人極上善心之後不起重惡，彼亦如是。問曰：若言至非想定不得即出起散心者，向前六中第三第六至非想定云何得出？釋言：彼還次第下入至於初禪或至二禪，然後出定，起欲界心。若爾，便有八種調心，何得言六？彼逆入者同第二門，逆次第收，故合說六。調心如是。如是六種調心已竟，次起要期作滅心意，又復要期其時當出，作是念已方入滅定。先入初禪根本定中滅欲界心，次入二禪滅初禪心，乃至轉入非想定中滅無所有心。非想心後，以本要期，心心數法忽然而滅。問曰：有人一世之中數入滅定，為當一一別須六種入定調心？為當一調能多入定？彼宗如來一調已後能多入定，聲聞之人隨別須調。入時如是。出時云何？在滅定中隨時多少，至本要期欲出之時，以本要期欲出之力心心數法忽然而生。《毘曇》如是。次就《成實》以辨出入。成實法中，趣入滅定有二次第：一種次第先得八禪，次修聖道斷欲界中修道煩惱，上至非想非想地結或盡不盡。斷此惑已，次起要期作滅心意，并起要期其時當出，生此要期後然後滅心。先入初禪根本定中滅欲界心，乃至轉入非想定中滅無所有心，非想心後以本願力，一切心想忽然而滅。問曰：《成實》得八禪已，別修無漏斷修道惑，然後滅心。毘曇法中何不如是？釋言：《毘曇》禪定斷結，得八禪時無所有下煩惱已盡，不須更修無漏斷結然後滅心。設修無漏，但斷悲想一地煩惱，故異《成實》。此《成實》一種次第。第二次第，先依電光修習聖道，斷欲界中修道煩惱乃至非想。次修八禪，得八禪已，次起要期作滅心意，并起要期其時當出，然後滅心，從初禪入乃至滅定。問曰：《毘曇》亦得如是先斷修惑後得禪不？釋言：不同。毘曇法中，依未來禪發無漏觀，斷除三界修道惑時即得八禪，同治修故。雖得八禪，不能現前，更起方便修乃現前。問曰：向說毘曇法中欲入滅定先作六種入定調心，成實法中亦如是不？釋言：不須。但得八禪則能滅心。何故如是？彼論宣說，得此禪已，別用無漏斷諸煩惱。無漏調心，是故不假。故彼《成實．六三昧品》云「得八禪已即能滅心，不假六種。」問曰：欲入滅盡定時，為作意滅？為不作意？《成實》兩釋。一義釋云：作意滅心，是心方滅。若不作意，更緣餘法，不名滅心。良以行者斷煩惱來恒常制心，以制心故，欲滅即滅。故彼《成實》引經說言「欲入滅定，必先調心。」第二釋云：不作滅意而心自滅，如人眠時不念而現。以常修故，入時如是，出同《毘曇》。問曰：出時前無意根，定後心識依何得生？釋言：定前最後之心為意根故，後心得生。問曰：前心滅謝已久，何能生後說為意根？《成實》釋言「因義成故，雖滅生後，如業雖滅能生後果。」《成實》如是。次就大乘以辨出入。大乘法中，義別有四：一據修始，與《毘曇》同，先得八禪，六種調心，要期方便後乃出入。二據修終，相同《成實》直得八禪，要期方便即能出入，不假六種入定調心。三據修純，始從欲界乃至非想，隨何地心欲入即入、欲出即出，不假先作要期方便，又復不須從初禪入乃至滅定次第滅心。四據德成，無時不入，以常寂故；無時不出，以常用故。故經說言「不起滅定而現威儀，為宴坐也。」問曰：菩薩何因緣故獨能常入復能常出？釋言：菩薩畢竟不取一切心相，故能常入；不取滅相，故能常出。又復菩薩善入法界差別法門，法界門中有其寂靜滅心法門，菩薩住之畢竟不捨，故常滅心；復有分別不滅心門，菩薩住之無時暫捨，故常不滅。出入定相，辨之麁爾（此二門竟）。

Next, the characteristics of entering and emerging from the absorption of cessation are analyzed. First, entering and emerging are analyzed according to the Abhidharma. What is the manner of entering? Relying on that treatise, one first attains the eight dhyānas and makes them thoroughly ripe, and then, across the eight dhyānas, enters samādhi in six ways to train and refine one's mind. Therefore the sūtra states: "One who wishes to enter the absorption of cessation must first tame the mind." What are the six ways? First is direct entry: entering from the first dhyāna, ascending successively up to [the stage of] neither perception nor non-perception. Second is reverse entry: entering from [the stage of] neither perception nor non-perception, descending successively down to emerge at the first dhyāna. Third is reverse-direct entry: entering from the first dhyāna up to the second dhyāna, stepping back into the first dhyāna, ascending successively to the third dhyāna, stepping back into the second dhyāna, ascending successively to the fourth dhyāna, and in this manner stepping back and then ascending again up to neither perception nor non-perception. Fourth is direct leaping: entering from the first dhyāna, leaping over the second dhyāna to enter the third dhyāna, leaping over the fourth dhyāna to enter the sphere of infinite space, and in this manner leaping upward up to neither perception nor non-perception. Question: Why does one leap over only one stage? Because śrāvakas do not leap beyond one stage of dhyāna. Fifth is reverse leaping: from the absorption of neither perception nor non-perception, leaping over [the sphere of] nothingness to enter the sphere of infinite consciousness, leaping over the sphere of infinite space to enter the fourth dhyāna, leaping over the third dhyāna into the second dhyāna, and leaping over the first dhyāna to give rise to the mind of the desire realm. Sixth is reverse-direct leaping: from the stage of the first dhyāna, leaping into the third dhyāna, stepping back into the second dhyāna and leaping into the fourth dhyāna, stepping back into the third dhyāna and leaping into the sphere of infinite space, and in this manner stepping back and then leaping upward again up to neither perception nor non-perception. Yet these six types are all mutually entered in sequence within the contaminated fundamental absorptions; one does not enter the uncontaminated, nor is it done by means of expedient preparation. Question: When one ascends and enters up to the stage of neither perception nor non-perception, can one immediately emerge from the absorption and enter a distracted mind? Answer: One cannot. Why can one not? If from that [stage] one were to emerge directly into a distracted mind of the desire realm, one would leap over eight stages, and the dhyāna of a śrāvaka has no such possibility. Just as after an utmost wholesome mind a person does not immediately give rise to severe evil, so it is here as well. Question: If you say that upon reaching the stage of neither perception nor non-perception one cannot immediately emerge to give rise to a distracted mind, how do the third and sixth among the previous six, upon reaching the stage of neither perception nor non-perception, manage to emerge? Answer: They return by descending successively to enter the first dhyāna or up to the second dhyāna, and only then emerge from the absorption to give rise to the mind of the desire realm. If so, then there would be eight kinds of mind-taming; how can one speak of six? Those that enter in reverse are identical to the second approach, subsumed under reverse succession; therefore, they are spoken of collectively as six. Taming the mind is like this. When the taming of the mind in these six ways is finished, one next gives rise to a prior resolve, intending to extinguish the mind, and also resolves on the time when one shall emerge. Having formed this thought, one only then enters the absorption of cessation. One first enters the fundamental absorption of the first dhyāna to extinguish the mind of the desire realm, next enters the second dhyāna to extinguish the mind of the first dhyāna, and so on up to successively entering the stage of neither perception nor non-perception to extinguish the mind of nothingness. After the mind of neither perception nor non-perception, due to the original prior resolve, the mind and mental factors suddenly cease. Question: If someone enters the absorption of cessation many times within a single lifetime, must they individually and separately engage in the six ways of entering absorption to tame the mind each time? Or can a single taming enable many entries into absorption? In that school, after the Tathāgata has tamed it once, he can enter absorption many times; śrāvakas must tame it separately on each occasion. The manner of entering is like this. What is the manner of emerging? Remaining in the absorption of cessation for whatever duration, when the time arrives at which one originally resolved to emerge, by the power of the original resolve to emerge, the mind and mental factors suddenly arise. Such is the Abhidharma. Next, entering and emerging are analyzed according to the Tattvasiddhi. In the doctrine of the Tattvasiddhi, approaching and entering the absorption of cessation has two sequences: One sequence is that one first attains the eight dhyānas, and next cultivates the noble path to sever the afflictions of the path of cultivation in the desire realm, up to the stage of neither perception nor non-perception, wherein the fetters of that stage may or may not be exhausted. Having severed these delusions, one next gives rise to a prior resolve, intending to extinguish the mind, and also gives rise to a prior resolve on the time when one shall emerge. After producing this prior resolve, one then extinguishes the mind. One first enters the fundamental absorption of the first dhyāna to extinguish the mind of the desire realm, and so on up to successively entering the stage of neither perception nor non-perception to extinguish the mind of nothingness. After the mind of neither perception nor non-perception, by the power of the original vow, all mental thoughts suddenly cease. Question: In the Tattvasiddhi, after attaining the eight dhyānas, one separately cultivates the uncontaminated to sever the delusions of the path of cultivation, and only then extinguishes the mind. Why is it not like this in the Abhidharma system? Answer: In the Abhidharma, dhyāna severs the fetters; at the time of attaining the eight dhyānas, the afflictions below nothingness are already exhausted, and one does not need to cultivate the uncontaminated further to sever fetters before extinguishing the mind. Even if one cultivates the uncontaminated, one only severs the afflictions of the single stage of neither perception nor non-perception; therefore it differs from the Tattvasiddhi. This is one sequence in the Tattvasiddhi. The second sequence is that one first relies on the lightning-flash [samādhi] to cultivate the noble path, severing the afflictions of the path of cultivation in the desire realm up to neither perception nor non-perception. Next one cultivates the eight dhyānas. Having attained the eight dhyānas, one next gives rise to a prior resolve, intending to extinguish the mind, and also gives rise to a prior resolve on the time when one shall emerge, and then extinguishes the mind, entering from the first dhyāna up to the absorption of cessation. Question: Can the Abhidharma also sever the delusions of cultivation first and attain the dhyānas afterward in this way? Answer: It is not the same. In the Abhidharma system, relying on the anāgamya dhyāna, one gives rise to uncontaminated contemplation; when severing the delusions of the path of cultivation of the three realms, one immediately attains the eight dhyānas, because they are cultivated by the same antidote. Although one attains the eight dhyānas, they cannot be made manifest; they become manifest only after one initiates further expedients to cultivate them. Question: It was said earlier that in the Abhidharma system, one who wishes to enter the absorption of cessation must first perform the six ways of entering absorption to tame the mind; is it also like this in the Tattvasiddhi system? Answer: It is not needed. Merely by attaining the eight dhyānas, one is able to extinguish the mind. Why is it so? That treatise states that after attaining these dhyānas, one separately uses the uncontaminated to sever the afflictions. The uncontaminated tames the mind; therefore, [the six ways] are not relied upon. Hence the Chapter on the Six Samādhis in the Tattvasiddhi says: "Having attained the eight dhyānas, one is immediately able to extinguish the mind, without relying on the six kinds." Question: When one wishes to enter the absorption of cessation, does one extinguish it with mental application, or without mental application? The Tattvasiddhi provides two explanations. The first explanation states: The mind is extinguished by mental application; only then does this mind cease. If one does not apply the mind, it takes other dharmas as objects and is not called extinguishing the mind. For since the practitioner has severed afflictions, he constantly restrains the mind; because he restrains the mind, when he wishes to extinguish it, it immediately ceases. Therefore the Tattvasiddhi cites a sūtra stating: "One who wishes to enter the absorption of cessation must first tame the mind." The second explanation states: The mind ceases naturally without forming an intention to extinguish it, just as when a person falls asleep, it occurs without deliberate thought. Because it has been constantly cultivated, entering is like this; emerging is the same as in the Abhidharma. Question: At the time of emerging, there is previously no mental faculty; based on what can the consciousness after the absorption arise? Answer: Because the final mind prior to the absorption serves as the mental faculty, the subsequent mind is able to arise. Question: The previous mind has already ceased long ago; how can it generate the subsequent one and be spoken of as the mental faculty? The Tattvasiddhi explains: "Because the principle of causality is established, although it has ceased, it gives rise to the subsequent, just as karma, although ceased, can give rise to a subsequent fruit." Such is the Tattvasiddhi. Next, entering and emerging are analyzed according to the Mahāyāna. In the Mahāyāna teachings, there are four distinct meanings: First, based on the beginning of cultivation, it is the same as the Abhidharma: one first attains the eight dhyānas, tames the mind in six ways, and enters and emerges only after the expedient of prior resolve. Second, based on the culmination of cultivation, it is identical to the Tattvasiddhi: simply by attaining the eight dhyānas, with the expedient of prior resolve one can immediately enter and emerge, without relying on the six ways of entering absorption to tame the mind. Third, based on the ripeness of cultivation: from the desire realm up to neither perception nor non-perception, according to whatever stage's mind one is in, if one wishes to enter one enters, and if one wishes to emerge one emerges, without relying on previously making the expedient of prior resolve, nor needing to extinguish the mind successively from the first dhyāna up to the absorption of cessation. Fourth, based on the perfection of virtue: there is no time when one does not enter, because of constant quiescence; there is no time when one does not emerge, because of constant function. Therefore the sūtra states: "Without arising from the absorption of cessation, one displays deportment: this is serene sitting." Question: For what reason is the bodhisattva alone able to enter constantly and emerge constantly? Answer: Because the bodhisattva ultimately does not grasp at any marks of mind, he is able to enter constantly; because he does not grasp at the mark of cessation, he is able to emerge constantly. Furthermore, the bodhisattva is skilled at entering the differentiated Dharma-gates of the dharmadhātu; within the gates of the dharmadhātu, there is the Dharma-gate of the tranquil cessation of mind, and the bodhisattva abides in it without ever relinquishing it, and therefore constantly extinguishes the mind; there is also the gate of differentiated, unextinguished mind, and the bodhisattva abides in it without relinquishing it for a single moment, and therefore is constantly unextinguished. The characteristics of entering and emerging from absorption have been roughly analyzed (this concludes the second gate).