華嚴經內章門等雜孔目章 3.40

3.40

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.