華嚴經內章門等雜孔目章 3.40

3.40

世間道禪者，謂世間初靜慮、第二靜慮、第三靜慮、第四靜慮、空無邊處、識無邊處、無所有處、非想非非想處。如是靜慮無色，由四種相應廣分別，謂雜染故、清白故、建立故、清淨故。雜染者，謂四無記根，一愛、二見、三慢、四無明。由此四惑染污其心，於諸染污靜慮定門，令色無色界一切有覆無記煩惱隨煩惱生長不絕。所以者何？由有愛故，味上靜慮雜染所染，貪味淨定樂故。由有見故，見上靜慮雜染所染，依止靜慮發起計度先際等見故。由有慢故，慢上靜慮雜染所染，依證勝定起高慢故。由無明故，疑上靜慮雜染所染，求解脫者由未通達真實道，於勝品所證常生疑惑為解脫也不解脫也。如是煩惱恒染其心，令色無色大小二惑相續流轉。清白者，謂清淨靜慮無色，由性善故，說名清白。雖是世間，離纏垢故，亦名為淨。建立者，有四種建立，謂支分建立、等至建立、品類建立、名相建立。於諸靜慮，具四建立。諸無色中，唯有三種，除支分。支分建立者，謂初靜慮有五支。何等為五？一尋、二伺、三喜、四樂、五心一境性。第二靜慮有四支。何等為四？一內等淨、二喜、三樂、四心一境性。第三靜慮有五支。何等為五？一捨、二念、三正知、四樂、五心一境性。第四靜慮有四支。何等為四？一捨清淨、二念清淨、三不苦不樂受、四心一境性。問：法有無量，何故唯立尋等為支？答：對治支故、利益支故、彼二所依自性支故。由此三種支分滿足，不待餘故。初靜慮中，尋伺二種是對治支，能斷欲界欲恚害等尋伺；喜樂二種是利益支，由尋伺支治所治已，得離生喜樂故；心一境性是彼二所依止自性支，依止定力尋等轉故。第二靜慮中，內等淨是對治支，由此能治尋思故；喜樂是利益支；心一境性是彼二所依自性支。義如前說。第三靜慮中，捨、念、正知是對治支，由此三能對喜樂故；樂是利益支；心一境性是彼二所依自性支。義如前說。第四靜慮中，捨清淨、念清淨是對治支，由此二能治樂故；不苦不樂受是利益支；心一境性是彼二所依自性支。諸無色中不立支分，以奢摩他一味性故。等至建立者，謂由此七種作意，證入初靜慮，如是乃至非想非非想處。何等名為七種作意？謂了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、方便究竟作意、方便究竟果作意。此廣分別，如〈聲聞地〉後瑜伽處。云何證入？初靜慮時，由七作意，謂由定地作意，見欲界中過患等故，了達麁相。初靜慮中，此相無故，名為靜相，是名了相作意。如是作意，為聞思之所間雜。從此已上，超越聞思，一向修相，緣麁靜相以為境界，修奢摩他、毘鉢舍那，數數思惟，如所尋思麁靜性相，是名勝解作意。由修習此故，最初斷道，生彼俱行作意，名遠離作意，由此能斷上品煩惱故，及能遠離彼品麁重故。此觀行者復欣樂上樂，見上斷功德已觸少分，遠離喜樂，為欲除去惛沈睡眠，時修習淨妙作意以悅其心，是名攝樂作意。如是正修行者，方便善品所資持故，令欲果繫煩惱纏垢不復現行，因此為欲審察煩惱斷與未斷，復更作意觀察彼生隨順淨相，是名觀察作意。如是行者，數數觀察進修對治，為令欲界一切煩惱於暫時間得離繫故，此對治道相應作意，是初靜慮最後方便故，名方便究竟作意。從此無間證得根本最初靜慮俱時作意，是名方便究竟果作意。又由了相作意，發悕願心，為正了知所應斷所應得，為斷故為得故。由勝解作意為所求義，發正方便。由遠離作意，捨上品惑。由攝樂作意，捨中品惑。由觀察作意，安心於所證，遠離增上慢。由方便究竟作意，捨下品惑。由方便究竟果作意，領彼所修作意修果，如為證入初靜慮定修七作意，如是乃至為證入非想非非想處定，如應當知。又麁相者，謂於一切下地，從欲界乃至無所有處。如是麁相，略有二種：一住於重苦，不寂靜故；二命行微少，壽命短促故。靜相者，謂於一切上地，從初靜慮乃至非想非非想處，與麁相相違故。品類建立者，於初靜慮定，具三品熏修，謂軟中上。如初靜慮，餘靜慮及無色三品熏習亦爾。由軟中上品熏修初靜慮故，於初靜慮中還生三異熟。如初靜慮，於餘靜慮中若熏修、若生果，各三品亦爾。諸靜慮中三品熏修生三果者，謂梵眾天、梵輔天、大梵天如是等，廣說如前。於無色界中，無別處所故，不立生果差別。所以者何？於無色界無有安堵宮殿等處故，不建立生果差別。然由三品熏修無色定故，彼異熟生時，有高有下、有劣有勝。彼異熟生時有高下者，由壽命等有差別故。有勝劣者，染污不染污、多分少分有差別故。名相建立者，謂於四靜慮中，三摩地差別無量名字，不可算數、不可思議。何以故？於初靜慮所攝定中，諸佛世尊及得究竟大威德菩薩摩訶薩所入三摩地，彼三摩地，一切聲聞及獨覺等尚不了其名，豈能知數？況復證入。如《般若波羅蜜多經》中說三摩地，其數過百，如是於餘大乘經中說三摩地，其數無量。如於初靜慮所攝定，於餘靜慮無色所攝定亦爾。如是所說，皆依靜慮波羅蜜多。清淨者，謂初靜慮中邊際定，乃至非想非非想處邊際定，是名清淨。靜慮無色邊際定者，為欲別發勝品功德得自在，等修堪任定到究竟處故。問：所以不說出世定者？答：由今舉世間定，證三地同世間故。又問：依《瓔珞經》，初禪五支別立，第六默然心為定體。何故不同？答：《雜集論》等所明是初教義，同彼小乘，因定本因定數出體。今《瓔珞經》同終教義，具足依數修明，據定位成處說，故兩數不同。此數通三乘及小乘色天等，若為一乘教所目，即屬於一乘。又外凡夫得定，我慢等所染。聲聞定，我習法執等所染。初教出世心，煩惱等所染。終教三煩惱等習氣所染。頓教方便乘及究竟一乘，清淨無染，應可準知。餘義如別章。

Regarding the dhyānas of the worldly path: they refer to the worldly first dhyāna, second dhyāna, third dhyāna, fourth dhyāna, the base of boundless space, the base of boundless consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. These dhyānas and formless [attainments] should be extensively distinguished by way of four aspects: namely, through defilement, through purity, through establishment, and through ultimate purification. Defilement refers to the four indeterminate roots: first, attachment; second, views; third, pride; and fourth, ignorance. By these four afflictions polluting the mind, regarding the gates of samādhis of defiled dhyāna, all veiled-indeterminate afflictions and secondary afflictions in the form and formless realms are caused to arise and grow without cease. Why is this? Because attachment exists, one is polluted by the defilement of savoring higher dhyānas, craving the flavor of the bliss of pure samādhi. Because views exist, one is polluted by the defilement of views regarding higher dhyānas, relying on dhyāna to give rise to views that speculate about the past extremes and so forth. Because pride exists, one is polluted by the defilement of pride regarding higher dhyānas, giving rise to haughty pride based on realizing superior samādhi. Because ignorance exists, one is polluted by the defilement of doubt regarding higher dhyānas; seekers of liberation, because they have not yet penetrated the real path, constantly give rise to doubt and perplexity regarding what is realized in superior states: 'Is it liberation, or is it not liberation?' Such afflictions constantly pollute their minds, causing both gross and subtle afflictions of the form and formless realms to continue in transmigration. Purity refers to the pure dhyānas and formless [attainments]; because their nature is wholesome, they are termed 'pure'. Although they are worldly, because they are free from the stains of entanglements, they are also called pure. Establishment: there are four kinds of establishment, namely establishment of factors, establishment of meditative attainments, establishment of grades, and establishment of nominal designations. Among the dhyānas, all four establishments are complete; among the formless [attainments], there are only three, excluding the factors. Establishment of factors: the first dhyāna has five factors. What are the five? First, applied thought; second, sustained thought; third, joy; fourth, bliss; fifth, one-pointedness of mind. The second dhyāna has four factors. What are the four? First, internal serenity; second, joy; third, bliss; fourth, one-pointedness of mind. The third dhyāna has five factors. What are the five? First, equanimity; second, mindfulness; third, clear comprehension; fourth, bliss; fifth, one-pointedness of mind. The fourth dhyāna has four factors. What are the four? First, purity of equanimity; second, purity of mindfulness; third, neither-painful-nor-pleasant feeling; fourth, one-pointedness of mind. Question: Since phenomena are immeasurable, why are only applied thought and so forth established as factors? Answer: Because they are antidotal factors, beneficial factors, and intrinsic-nature factors serving as the basis for both. Since these three kinds of factors are complete, they do not rely on anything else. In the first dhyāna, the two kinds—applied thought and sustained thought—are antidotal factors, able to eliminate applied and sustained thoughts of sensual desire, malice, harm, and so forth in the desire realm. The two kinds—joy and bliss—are beneficial factors; because the antidotal factors of applied and sustained thought have remedied what was to be remedied, one obtains the joy and bliss born of separation. One-pointedness of mind is the intrinsic-nature factor serving as the basis for both, because applied thought and so forth operate in reliance on the power of samādhi. In the second dhyāna, internal serenity is the antidotal factor, because it can counter discursive thinking; joy and bliss are beneficial factors; one-pointedness of mind is the intrinsic-nature factor serving as the basis for both, the meaning being as explained above. In the third dhyāna, equanimity, mindfulness, and clear comprehension are antidotal factors, because these three can counter joy and bliss; bliss is the beneficial factor; one-pointedness of mind is the intrinsic-nature factor serving as the basis for both, the meaning being as explained above. In the fourth dhyāna, purity of equanimity and purity of mindfulness are antidotal factors, because these two can counter bliss; neither-painful-nor-pleasant feeling is the beneficial factor; one-pointedness of mind is the intrinsic-nature factor serving as the basis for both. In the formless [attainments], factors are not established, because they are of the single flavor of śamatha. Establishment of meditative attainments: by these seven kinds of mental attention, one realizes and enters the first dhyāna, and so on up to the base of neither-perception-nor-non-perception. What are called the seven kinds of mental attention? They are: mental attention that comprehends the marks, mental attention of resolute conviction, mental attention of separation, mental attention that gathers bliss, mental attention of observation, mental attention that culminates the expedient means, and mental attention that is the fruit of culmination of the expedient means. For a full explanation of this, see the later Yogasthāna in the *Śrāvakabhūmi*. How does one realize and enter? When [entering] the first dhyāna, through the seven mental attentions—that is, through mental attention of the stage of concentration, seeing the faults and so forth in the desire realm, one fully comprehends the gross mark. In the first dhyāna, since this mark is absent, it is called the tranquil mark; this is called the mental attention that comprehends the marks. Such mental attention is interspersed with hearing and reflection. Beyond this, transcending hearing and reflection, exclusively of the mark of cultivation, taking the gross and tranquil marks as the cognitive object, one cultivates śamatha and vipaśyanā, repeatedly contemplating in accordance with the investigated gross and tranquil natures and marks; this is called the mental attention of resolute conviction. Due to cultivating this, at the initial path of abandonment, the mental attention concurrent with it arises, called the mental attention of separation, because it can abandon the superior grade of afflictions and can separate from the coarse heaviness of that grade. This practitioner of contemplation further rejoices in higher bliss; having seen the merits of higher abandonment and touched a small portion of them, in separation from joy and bliss, in order to eliminate torpor and sleep, he occasionally cultivates pure and sublime mental attention to gladden his mind; this is called the mental attention that gathers bliss. As this correct practitioner is sustained by the wholesome factors of expedient means, causing the afflictive entanglements and stains bound to the fruits of desire to no longer manifest, he therefore, in order to closely examine whether afflictions have been abandoned or not yet abandoned, further directs his mind to observe the compliant pure marks that arise from them; this is called the mental attention of observation. As this practitioner repeatedly observes and advances in cultivating the antidote, in order to cause all afflictions of the desire realm to attain temporary separation from bondage, this mental attention associated with the path of the antidote is the final expedient means of the first dhyāna; hence it is called the mental attention that culminates the expedient means. Immediately following this, the mental attention concurrent with realizing the fundamental, initial dhyāna is called the mental attention that is the fruit of culmination of the expedient means. Furthermore, by the mental attention that comprehends the marks, one gives rise to an aspiring mind to correctly know what is to be abandoned and what is to be obtained, for the sake of abandoning and for the sake of obtaining. By the mental attention of resolute conviction, one generates correct expedient means for the sought-after purpose. By the mental attention of separation, one relinquishes the superior grade of delusion. By the mental attention that gathers bliss, one relinquishes the middling grade of delusion. By the mental attention of observation, one settles the mind in what has been realized and separates from excessive pride. By the mental attention that culminates the expedient means, one relinquishes the lower grade of delusion. By the mental attention that is the fruit of culmination of the expedient means, one experiences the fruit of cultivation of those cultivated mental attentions. Just as one cultivates the seven mental attentions to realize and enter the concentration of the first dhyāna, so it should be understood accordingly up to realizing and entering the concentration of the base of neither-perception-nor-non-perception. Furthermore, the 'gross mark' refers to all lower stages, from the desire realm up to the base of nothingness. Such gross marks are briefly of two kinds: first, abiding in heavy suffering because of not being tranquil; second, having meager life-activities because the lifespan is short. The 'tranquil mark' refers to all higher stages, from the first dhyāna up to the base of neither-perception-nor-non-perception, because they are the opposite of the gross marks. Establishment of grades: regarding the concentration of the first dhyāna, it possesses three grades of perfumed cultivation—namely, soft, middling, and superior. As with the first dhyāna, the three grades of perfuming cultivation for the remaining dhyānas and the formless [attainments] are also like this. Because one perfumes and cultivates the first dhyāna in soft, middling, and superior grades, within the first dhyāna one is born into three corresponding retributions. As with the first dhyāna, both the perfumed cultivation and the born fruits in the remaining dhyānas are likewise each of three grades. The three grades of perfumed cultivation generating three fruits in the dhyānas refer to the Brahmakāyika heaven, Brahmapurohita heaven, Mahābrahmā heaven, and so forth, as explained at length above. In the formless realm, because there are no distinct locations, distinct born fruits are not established. Why is this? Because in the formless realm there are no places such as secure abodes or palaces, distinct born fruits are not established. However, because one perfumes and cultivates the formless concentrations in three grades, when those retributive births occur, there are higher and lower, inferior and superior. That those retributive births have higher and lower is because there are distinctions in lifespan and so forth. That they have superior and inferior is because there are distinctions in defiled and undefiled, major portion and minor portion. Establishment of nominal designations: within the four dhyānas, the distinctions of names of samādhis are immeasurable, countless, and inconceivable. Why is this? In the concentrations subsumed by the first dhyāna, the samādhis entered by the Buddhas, the World-Honoured Ones, and the great bodhisattva-mahāsattvas who have attained culmination—all the śrāvakas and pratyekabuddhas do not even know the names of those samādhis, so how could they know their number, let alone realize and enter them? Just as the *Prajñāpāramitā Sūtra* speaks of more than a hundred samādhis, so in other Mahāyāna sūtras the samādhis spoken of are immeasurable in number. As with the concentrations subsumed by the first dhyāna, it is likewise with the concentrations subsumed by the remaining dhyānas and the formless [attainments]. What has been explained in this way is all based on the dhyāna-pāramitā. Ultimate purification refers to the pinnacle concentration within the first dhyāna, up to the pinnacle concentration of the base of neither-perception-nor-non-perception; this is called ultimate purification. The pinnacle concentration of the dhyānas and formless [attainments] is because, wishing to separately initiate superior merits and attain mastery, one equally cultivates serviceable concentration to reach culmination. Question: Why are supramundane concentrations not discussed? Answer: Because here worldly concentrations are raised to verify that the third ground is identical with the worldly. Another question: According to the *Yingluo jing*, the five factors of the first dhyāna are established separately, with a sixth, the silent mind, as the essence of the concentration. Why is this different? Answer: What is explained in the *Abhidharmasamuccaya-vyākhyā* and elsewhere is the meaning of the initial teaching, being the same as that Hīnayāna, which brings out the essence based on the concentration itself and the count of factors of the concentration. Now the *Yingluo jing* accords with the meaning of the final teaching, fully cultivating and clarifying in reliance on the count, speaking on the basis of where the concentration's state is accomplished; therefore the two counts are not the same. This count applies to the Triyāna as well as the form heavens of the Hīnayāna, and if it is designated by the Ekayāna teaching, it belongs directly to the Ekayāna. Furthermore, when external ordinary beings attain concentration, it is defiled by pride in self and so forth. The concentrations of śrāvakas are defiled by habit-energies of self, grasping at dharmas, and so forth. The supramundane mind of the initial teaching is defiled by afflictions and so forth. The three afflictions and so forth of the final teaching are defiled by habit-energy. The expedient vehicles of the sudden teaching and the ultimate Ekayāna are pure and undefiled, as should be understood by analogy. The remaining points are as in the separate chapter.