止觀輔行傳弘決 5.18.2

5.18.2

「二乘菩薩淨禪」者，《大經》既以根本四禪名為中定，故今將此以為淨禪。 淨禪通屬上定所攝，是故次釋上定攝於二乘菩薩，中下二定攝餘八境。 然禪境中唯以根本屬中定攝，特勝、通明應兩句攝，九想已去並上定攝，餘之七境並下定攝。 言「三定」者，《大經》二十五「善男子！ 一切眾生具足三定，謂上、中、下。 上定者，謂佛性。 中定者，一切眾生具足初禪，有因緣故則能修習。 下定者，十大地中心數定攝。 」然下八境實屬善惡，今以八境望心數定通有定名，故用大地通心數攝，以大地定通善通惡故。 經釋上定雖云在佛，中定既云在於初禪，故今通將二乘菩薩名為上定。 「陰入我見眾生見攝」者，若通論者，十六知見不離陰入。 今從別說，故總攬陰名為眾生，橫計陰者名之為我，所攬所計名為陰入。 「煩惱具五見」者，如九十八使中五見具足，此九十八通名煩惱，故云煩惱攝五見也。 「病壽者命者見」者，命計連續，壽計一期。 尋常雖計，病時最切，恐連持斷、恐一期短，從彊而說故對斯二。 「業禪等作者戒取見」者，計我能有所作及修禪定，故名作者。 禪非出道，計為出道，故名戒取。 魔為欲主，謂驅策由我，名「使作者」。 苦樂由我，名「使受者」。 令其後世還在欲界，名「使起者」。 「又生死秖是邊見攝」者，生死秖是陰入初後，重釋屬邊，故云又也。 於生計常、於死計斷，故名為邊。 「慢即我見攝」者，由我故慢，故慢屬我。 「二乘菩薩曲見攝」者，非圓直道，故名為曲。 《大經》云「若見菩薩從兜率下、納妃生子、逾城出家乃至入滅，是名二乘曲見。 」雖標二乘，實兼教道。 如為地前菩薩現身，名為報身，非自受用，權示他身非真實故，義當於曲。 此十六知見，文在《大品》，《大論》廣解。 今但對八，餘未對者攝在八中。 謂生者見，計能生眾生如父母生子。 二養育見，計我能養他。 三眾數見，計我有五陰、十二入、十八界。 四人見，計我是行人。 五受者見，計我後身當受果報。 六起者見，計我能造後世果報。 七知者見，計我五根能知五塵。 八見者見，計我根塵能見於色及起邪見。 列名次第，具如經論及《法界次第》中。 向隨義引，不依次第。 前八外者，若將入前八見中者，生者養育，攝入魔境。 魔雖不同梵王所計，氣類大同。 眾數，攝入陰境。 受者起者，攝入業境。 人及知者見者，攝入煩惱境。 「陰入我慢攝」者，執我我所名為我慢。 《俱舍》文同。 陰即我所，能計即我。 「煩惱即慢慢」者，《俱舍》云「於他勝謂己等，名為過慢。 」與煩惱義同。 「病不如慢」者，論云「於多分勝，謂己少劣，名為卑慢。 」如病不如他，而猶生慢。 「業禪憍慢」者，論云「於等謂等。 」雖然齊等，心高舉故，故名為慢。 等皆得禪，無不自舉故。 自矜曰憍，陵他曰慢。 「魔見大慢」者，論云「於他勝謂己勝，名慢過慢。 」如來實勝，於佛亦慢。 「增上慢」者，論云「未得謂得。 」二乘菩薩位居未極，此境起時未能用觀，正當增上。 論七慢中唯闕邪慢，謂於有德人中謂己有德。 亦可將入魔見二境，以彼二境不尊他故。 通稱二乘中，以「四諦四念處攝九境」者，因緣四諦但是總別，四諦攝法名義稍便，故但語四諦不云因緣。 陰入全是四念處境，是則苦諦四念攝陰入境。 又以四念處體別別對者，病患即為身受念攝，亦屬苦諦； 禪即法念受念，即屬集諦； 淨禪亦為道諦所攝； 煩惱見慢禪及業相習因之中心王，即心念處集諦攝。 諸心所及業習因中心所，并魔並法念處集諦攝； 菩薩法念處，道滅諦攝。 以法念中攝法寬多，謂有為、無為。 若論念處境屬蘊義邊，念處即不攝於無為法也，故但在四諦之中苦諦所攝，故云四念四諦攝也。 又總對者，但以念處境苦諦攝，觀念處智道諦攝。

Regarding "the pure dhyāna of the two vehicles and bodhisattvas": since the Great Sūtra takes the fundamental four dhyānas as the intermediate concentration, we now take these to be the pure dhyānas. Pure dhyānas are generally subsumed under the superior concentration; therefore it next explains that the superior concentration subsumes the two vehicles and bodhisattvas, while the intermediate and inferior concentrations subsume the remaining eight objects. However, among the objects of dhyāna, only the fundamental ones are subsumed under the intermediate concentration; the exceptional [methods] and transparent illumination should be subsumed under two alternatives; the nine contemplations of decay and beyond are all subsumed under the superior concentration; and the remaining seven objects are all subsumed under the inferior concentration. As for the "three concentrations," Chapter Twenty-five of the Great Sūtra states: "Good son, all sentient beings are fully endowed with three concentrations, namely: superior, intermediate, and inferior. The superior concentration refers to the Buddha-nature. The intermediate concentration is that all sentient beings are fully endowed with the first dhyāna, which they can cultivate when conditions are present. The inferior concentration is subsumed under the mental factor of concentration among the ten universal mental factors." However, while the lower eight objects actually pertain to good and evil, now, comparing the eight objects to the mental factor of concentration, they all share the name of concentration; hence they are subsumed under the universal mental factors of the ten universals, because the concentration among the universal mental factors encompasses both good and evil. Although the sūtra's explanation of the superior concentration states that it resides in the Buddha, since the intermediate concentration is said to reside in the first dhyāna, we now generally take the two vehicles and bodhisattvas to be the superior concentration. Regarding "the aggregates and sensory realms are subsumed under the view of a self and the view of a sentient being": if discussed comprehensively, the sixteen views are not separate from the aggregates and sensory realms. Now speaking distinctly, generally apprehending the aggregates is called a sentient being, while falsely conceiving the aggregates [as an enduring entity] is called a self; what is apprehended and conceived are the aggregates and sensory realms. Regarding "the defilements are fully endowed with the five views": just as the five views are fully present among the ninety-eight proclivities, these ninety-eight are generally called defilements; hence it says that defilements subsume the five views. Regarding "illness is [subsumed under] the view of a long-lived one and the view of a life-principle": "life-principle" conceives of continuity; "long-lived one" conceives of a single lifespan. Although usually conceived, they are most urgent at the time of illness, fearing the rupture of continuity and fearing that the single lifespan will be short; speaking from the predominant aspect, they are matched with these two. Regarding "karma, dhyāna, and so forth are [subsumed under] the view of an agent and the view of attachment to precepts": conceiving that the self can perform actions and cultivate dhyāna-concentration is called an agent. Dhyāna is not the path of transcendence, yet conceiving it to be the path of transcendence is called attachment to precepts. Māra is the master of desire; thinking that directing and driving proceed from oneself is called "causing an agent." [Thinking that] suffering and pleasure proceed from oneself is called "causing an experiencer." Causing someone to remain in the desire realm in future lives is called "causing an originator." Regarding "moreover, birth-and-death is simply subsumed under extreme views": birth-and-death is simply the beginning and end of the aggregates and sensory realms; re-explaining them as belonging to extremes is why it says "moreover." Conceiving permanence regarding birth and conceiving annihilation regarding death is called extreme. Regarding "pride is subsumed under the view of a self": because of the self there is pride; therefore pride belongs to the self. Regarding "the two vehicles and bodhisattvas are subsumed under crooked views": because they are not the perfect, direct path, they are called crooked. The Great Sūtra states: "If one sees a bodhisattva descending from Tuṣita, marrying a consort, fathering a child, leaping over the city wall to leave home, and so forth up to entering extinction, this is called the crooked view of the two vehicles." Although it specifies the two vehicles, it actually includes the provisional pedagogical path. Just as manifesting a body for bodhisattvas before the stages is called a reward body, it is not for one's own enjoyment; expediently manifesting another's body is not the real truth, so its meaning corresponds to being crooked. These sixteen views are found in the Dapin, and the Dazhidulun explains them extensively. Now they are only matched with eight; those not yet matched are subsumed within the eight. Namely: [first,] the view of a generator, conceiving of being able to generate sentient beings like parents giving birth to children. Second, the view of a nourisher, conceiving that I can nurture others. Third, the view of numerical grouping, conceiving that I possess the five aggregates, twelve sensory bases, and eighteen sensory elements. Fourth, the view of a person, conceiving that I am a practitioner. Fifth, the view of an experiencer, conceiving that my future body will experience retribution. Sixth, the view of an originator, conceiving that I can create future retribution. Seventh, the view of a knower, conceiving that my five sense faculties can cognize the five sense objects. Eighth, the view of a seer, conceiving that my sense faculties and objects can perceive forms and give rise to heterodox views. The order of the listed names is fully presented in the sūtras, treatises, and the Fajie cidi. The preceding quotations followed the meaning rather than this order. Those outside the initial eight, if integrated into the initial eight views: the generator and nourisher are subsumed under the demonic object. Although Māra is not identical to what Brahmā conceives, their general nature is largely the same. Numerical grouping is subsumed under the object of the aggregates. The experiencer and originator are subsumed under the object of karma. The person, knower, and seer are subsumed under the object of defilements. Regarding "the aggregates and sensory realms are subsumed under the pride of a self": grasping at self and what belongs to a self is called the pride of a self. The text of the Abhidharmakośa is the same. The aggregates are what belongs to a self; what can conceive them is the self. Regarding "defilement is the pride of superiority": the Abhidharmakośa states, "Deeming oneself equal to those who are superior is called pride of superiority." This shares the same meaning with defilement. Regarding "illness is the pride of inferiority": the treatise states, "Deeming oneself only slightly inferior to those who are far superior is called pride of inferiority." Just as in illness one is inferior to others, yet still gives rise to pride. Regarding "karma and dhyāna are the pride of self-inflation": the treatise states, "Deeming oneself equal to those who are equal." Although equal, because the mind is elevated, it is called pride. As they all equally attain dhyāna, there is none who does not elevate themselves. Being conceited is called self-inflation; disparaging others is called pride. Regarding "demons and views are extreme pride": the treatise states, "Deeming oneself superior to those who are superior is called extreme pride." The Tathāgata is truly superior, yet one is proud even toward the Buddha. Regarding "the pride of overestimation": the treatise states, "Deeming oneself to have attained what has not been attained." The stages of the two vehicles and bodhisattvas have not reached the ultimate; when this object arises, they are not yet able to apply contemplation, precisely corresponding to overestimation. Among the seven types of pride in the treatise, only deviant pride is missing—namely, deeming oneself virtuous among virtuous people. It can also be integrated into the two objects of demons and views, because those two objects do not revere others. In generally referring to the two vehicles, regarding "the four noble truths and four stations of mindfulness subsume the nine objects": the conditioned-arising and the four noble truths are merely general and distinct; the four noble truths subsuming phenomena is slightly more convenient in name and meaning, so it only speaks of the four noble truths and does not mention conditioned-arising. The aggregates and sensory realms are entirely the objects of the four stations of mindfulness; thus the truth of suffering and the four stations subsume the object of the aggregates and sensory realms. Moreover, distinctly matching them by the essence of the four stations of mindfulness: illness is subsumed under mindfulness of the body and feelings, and also belongs to the truth of suffering; dhyāna is mindfulness of phenomena and mindfulness of feelings, and thus belongs to the truth of the origin [of suffering]; pure dhyāna is also subsumed under the truth of the path; the mental king within the habituated causes of defilements, views, pride, dhyāna, and karmic marks is subsumed under mindfulness of the mind and the truth of the origin [of suffering]. The various mental factors and the mental factors within the habituated causes of karma, together with Māra, are all subsumed under mindfulness of phenomena and the truth of the origin [of suffering]; the bodhisattva's mindfulness of phenomena is subsumed under the truths of the path and cessation. Because mindfulness of phenomena encompasses many broad phenomena, namely conditioned and unconditioned. If we discuss the objects of the stations of mindfulness from the perspective of their belonging to the aggregates, the stations of mindfulness do not subsume unconditioned phenomena; therefore, among the four noble truths, they are subsumed only under the truth of suffering, which is why it says the four stations of mindfulness and four noble truths subsume them. Furthermore, in a general matching: the objects of the stations of mindfulness are subsumed only under the truth of suffering, while the wisdom that contemplates the stations of mindfulness is subsumed under the truth of the path.