止觀輔行傳弘決 9.11

9.11

次明五支中，初明支相中云「恬愉」者，恬，靜也。《莊子》云「無為也。」愉者，悅也、樂也、和也。「毘曇」下，辯方便正體。「二十三心數」者，《婆沙》第四云「云何有覺有觀禪？謂通大地十、大善地十及心。云何無覺有觀禪？謂通大地十、大善地十及心。云何無覺無觀禪？謂亦如是。心者第六識，餘識不能次第入定，故不說之。覺觀并二十為二十二，欣厭隨一為三十二。中間已上隨義減一，謂中間無覺，第二已上覺觀俱無。」今辯五支，故在初禪二十三心。故五支起時非無餘數，但二十三中五支彊故得五支名。《婆沙》中「問：初三何故五？二四何故四？答：自古相承，釋云：欲界五欲為外亂，初二禪喜為內亂。二禪治外亂之始，三禪治內亂之始。故各有五。二禪外亂息，四禪內亂息，是故二四但立四支。又初禪五支治欲界五欲，為治二禪喜故，三禪立五。二四無如是事故，但立四支。」《大集》默然支者，《大集》於四五支外，各更立一默然支也。「有人云」下，明判支處不同。初出他解。言「欲界第九心」等者，欲定九品。他云：至第九心即屬五支。若云在欲定前，即指麁細住以為五支，此大落漠。次今家正釋，如文。次明彊弱中，初總明五支。初法中云「五支同起」等者，依《毘曇》門。若依《成論》，五支前後次第相生。次「如一」下，舉譬。初下槌時名為大聲，非無中細，但初麁聲翳於中細，麁聲若過中細方現。初從彊受名，名為「大聲」。五支亦爾，初從彊受名名為覺支，覺支息已觀等方現。「五支」下，別明五支，亦初法、次譬。次「如初開寶藏」等者，次第相生而顯一心。故《大論》十九偈云「離欲及惡法，有覺并有觀，離生得喜樂，是人入初禪。如貧開寶藏，大喜覺動心，分別則為觀，入初禪亦然。」今此文意，覺是寶物，名為覺支。覺支成已，亦知珍貴是已有觀支。喜樂是已有喜樂支，定想是已有一心支。雖於覺支已有餘四，為覺所翳而未成就，未受四名，觀等未現亦復如是。次「分別」去，譬於餘支成就之相。「分別」是觀成，「生喜至一心」是三支成。次「如人」下，別顯一心。如人食時，譬前四支。若足食已無所復須，譬於一心。「亦如」下，重更以譬別顯一心。對欲雖樂，久則疲睡。故《大論》十九偈云「譬如人大極，安隱睡臥時，若有呼喚聲，其心大惱亂。」攝心入禪時，以覺觀為惱。《大論》則以呼喚之聲喻於四支。今文以五欲喻四支，故四支雖安不如一心，故四支後明入一心，如五欲後疲極則睡。論中明入一心不須餘四，故入一心以四支為惱。用譬雖別，兩意不殊。「若四禪」下釋疑，疑如文。次「今分」下，釋。「若進」下，釋別支之意。次「釋五支名義」者，今文指在修證中。彼文具列五支名義也。《婆沙》「問：支是何義？答：隨順義、圓滿義、成就大事義、堅固義、別異義、最勝義。言隨順者，隨順彼地而立支也。諸義比說，亦應可知。又問：禪支十八，實體有機？答：實體十一。初禪有五，二但內淨，三有四支，四唯不苦不樂。復有說者，實體唯十，初二三禪同一樂故不應別說，四空無支不得名禪。若修證中始從初禪一一皆以三門分別：一釋名、二修習、三證相。修習中二：一修方便、二證中間。證相中六：一明禪支、二明支義、三明因果體用、四明淺深、五明進退、六明功德。四空處中餘文悉同，唯至第二明支義中辯有支無支，是故四空無支可立。又禪支是觸，有一十六，四大名四故也。地大四者，重沈堅澁。水大四者，涼軟滑冷。火大四者，煖熱猗痒，風大四者動調輕浮。問：四大何故各四觸耶？答：互相兼故。火兼水故煖，兼地故猗，兼風故癢，熱是火體。風中地調，火輕水浮。水中風涼，地軟火滑。地中風重，水沈火澁。」《婆沙》又以四句分別「問曰：初禪支是二禪支不？答：有初禪支非二禪支，謂覺觀。有二禪支非初禪支，謂內淨。有亦初禪支亦二禪支，謂一心。有非初禪支非二禪支，謂除爾所事，即三四禪支。次以初禪對三禪、次以初禪對四禪、次以二禪對三禪、次以二禪對四禪、次以三禪對四禪，此等例初皆為四句。言五支者為是何義？答：覺悟名覺，細心分別名觀，慶悅名喜，恬愉名樂，寂然名一心。為對五欲名為五支，若對善法名為五法。」

Next, in explaining the five limbs, first, in clarifying the marks of the limbs, as for 'tranquility and pleasure' (tianyu): tian means quietude; Zhuangzi says, 'it is non-action.' Yu means delight, joy, and harmony. Under 'Abhidharma', the expedients and the primary essence are distinguished. As for the 'twenty-three mental factors', the Vibhāṣā, fascicle four, states: 'What is dhyāna with vitarka and vicāra? It refers to the ten omnipresent mental factors of the great ground, the ten of the great wholesome ground, and the mind. What is dhyāna without vitarka and with vicāra? It refers to the ten of the great ground, the ten of the great wholesome ground, and the mind. What is dhyāna without vitarka and without vicāra? It is also like this. Mind refers to the sixth consciousness; since the remaining consciousnesses cannot sequentially enter absorption, they are not mentioned. Vitarka and vicāra together with the twenty make twenty-two; adding either rejoicing or aversion makes twenty-three. From the intermediate dhyāna upward, one is subtracted according to the meaning; that is, in the intermediate dhyāna there is no vitarka, and from the second dhyāna upward both vitarka and vicāra are absent.' Now, distinguishing the five limbs, they are situated among the twenty-three mental factors of the first dhyāna. Therefore, when the five limbs arise, the remaining mental factors are not absent, but because the five limbs are the strongest among the twenty-three, they obtain the name of the five limbs. In the Vibhāṣā, it is asked: 'Why do the first and third have five, while the second and fourth have four? Answer: Transmitted from antiquity, the explanation says: the five desires of the desire realm are external distraction, while the joy of the first and second dhyānas is internal distraction. The second dhyāna is the beginning of curing external distraction, and the third dhyāna is the beginning of curing internal distraction; therefore, each has five. In the second dhyāna external distraction ceases, and in the fourth dhyāna internal distraction ceases; therefore, the second and fourth only establish four limbs. Furthermore, the five limbs of the first dhyāna cure the five desires of the desire realm; in order to cure the joy of the second dhyāna, the third dhyāna establishes five. The second and fourth have no such circumstances; therefore, they only establish four limbs.' As for the limb of silence in the Mahāsaṃnipāta: the Mahāsaṃnipāta establishes an additional limb of silence beyond each of the four and five limbs. Under 'Some say', the differences in determining the location of the limbs are clarified. First, another's explanation is cited. As for 'the ninth mind of the desire realm' and so forth: there are nine grades of the desire-realm absorption. The other says: arriving at the ninth mind belongs to the five limbs. If it is said to be prior to the desire-realm absorption, it would refer to coarse and subtle abiding as being the five limbs, which is utterly erratic. Next, this school's correct explanation is as in the text. Next, in clarifying strength and weakness, first the five limbs are clarified generally. In the initial statement of doctrine, 'the five limbs arise simultaneously' and so forth is according to the Abhidharma approach. If according to the Satyasiddhi, the five limbs arise sequentially one after another. Next, under 'Just as a...', an analogy is provided. When the hammer first strikes, it is called a loud sound; it is not that medium and subtle sounds are absent, but the initial coarse sound obscures the medium and subtle ones; only when the coarse sound has passed do the medium and subtle appear. At first it receives its name from the strongest, being named 'loud sound'. The five limbs are also like this: at first it receives its name from the strongest, being called the limb of vitarka; once the limb of vitarka has ceased, vicāra and the others then appear. Under 'the five limbs', the five limbs are clarified individually, also first with doctrine and next with an analogy. Next, 'like first opening a treasure trove' and so forth means that they arise sequentially and reveal one-pointedness of mind. Thus, the verse in fascicle nineteen of the Dazhidulun states: 'Leaving desires and evil dharmas, / endowed with vitarka and vicāra, / born of separation, obtaining joy and bliss, / this person enters the first dhyāna. / Like a poor man opening a treasure trove, / great joy and coarse inspection stir the mind; / discerning it is subtle reflection: / entering the first dhyāna is also like this.' The meaning of the present text is that vitarka is the treasure, named the limb of vitarka. When the limb of vitarka is accomplished, knowing its preciousness already constitutes the limb of vicāra. Joy and bliss already constitute the limbs of joy and bliss, and the thought of concentration already constitutes the limb of one-pointedness of mind. Although the other four already exist in the limb of vitarka, being obscured by vitarka they are not yet fully achieved and do not yet receive their four names; the non-appearance of vicāra and the others is also like this. Next, from 'discerning' onward, it illustrates the marks of the accomplishment of the remaining limbs: 'discerning' is the accomplishment of vicāra; 'giving rise to joy up to one-pointedness of mind' is the accomplishment of the three limbs. Next, under 'like a person', one-pointedness of mind is distinctly revealed. A person eating illustrates the preceding four limbs; having eaten to satiety and having no further need illustrates one-pointedness of mind. Under 'It is also like', an analogy is reiterated to distinctly reveal one-pointedness of mind. Although pleasant compared to desires, after a long time one becomes fatigued and falls asleep. Thus, the verse in fascicle nineteen of the Dazhidulun states: 'Like a person extremely exhausted, / resting peacefully in sleep, / if there should be a shouting voice, / their mind is greatly agitated.' When gathering the mind to enter dhyāna, one takes vitarka and vicāra as agitation. The Dazhidulun uses the shouting voice to illustrate the four limbs. The present text uses the five desires to illustrate the four limbs; therefore, although the four limbs are peaceful, they are not as good as one-pointedness of mind. Thus, entry into one-pointedness of mind is clarified after the four limbs, just as after the five desires, being exhausted, one sleeps. The treatise clarifies that entering one-pointedness of mind requires no other four; hence entering one-pointedness of mind regards the four limbs as agitation. Although the analogies used differ, their two intentions do not diverge. Under 'If the four dhyānas', doubts are resolved; the doubts are as in the text. Next, under 'Now distinguishing', it is resolved. Under 'If advancing', the purpose of distinguishing the limbs is explained. Next, 'explaining the names and meanings of the five limbs' refers in the present text to the section on cultivation and realization. That text fully sets out the names and meanings of the five limbs. In the Vibhāṣā, it is asked: 'What is the meaning of "limb"? Answer: It has the meaning of conformity, fulfillment, accomplishment of great matters, solidity, distinction, and supremacy. "Conformity" means establishing limbs in conformity with that ground.' The other meanings can be known by parity of reasoning. It is asked again: 'There are eighteen dhyāna limbs; how many actual entities are there? Answer: There are eleven actual entities. The first dhyāna has five; the second has only internal purity; the third has four limbs; the fourth has only neither-painful-nor-pleasant. Yet others say: There are only ten actual entities, because the first, second, and third dhyānas share one and the same bliss, so it should not be stated separately; the four immaterial absorptions have no limbs and cannot be named dhyāna.' In cultivation and realization, from the first dhyāna onward, each is distinguished by three gateways: first, explaining the name; second, cultivation; third, marks of realization. Within cultivation there are two: first, cultivating expedients; second, realizing the intermediate [dhyāna]. Within the marks of realization there are six: first, clarifying the dhyāna limbs; second, clarifying the meanings of the limbs; third, clarifying cause, effect, essence, and function; fourth, clarifying shallowness and depth; fifth, clarifying progress and retreat; sixth, clarifying virtues. In the four immaterial realms, the rest of the text is completely identical, except that upon reaching the second, clarifying the meanings of the limbs, it discriminates between having limbs and lacking limbs; thus, the four immaterial absorptions have no limbs to establish. Furthermore, the dhyāna limbs are touches; there are sixteen of them, because the four great elements are called four. The four of the earth element are heavy, sinking, hard, and rough. The four of the water element are cool, soft, smooth, and cold. The four of the fire element are warm, hot, peaceful, and itching. The four of the wind element are moving, adjusting, light, and floating. Question: Why do the four great elements each have four touches? Answer: Because they mutually include one another. Fire includes water, hence warm; it includes earth, hence peaceful; it includes wind, hence itching; heat is the essence of fire. In wind: earth is adjusting, fire is light, water is floating. In water: wind is cool, earth is soft, fire is smooth. In earth: wind is heavy, water is sinking, fire is rough.' The Vibhāṣā also distinguishes by four propositions: 'Question: Is a limb of the first dhyāna a limb of the second dhyāna? Answer: There are limbs of the first dhyāna that are not limbs of the second dhyāna, namely vitarka and vicāra. There are limbs of the second dhyāna that are not limbs of the first dhyāna, namely internal purity. There is that which is both a limb of the first dhyāna and a limb of the second dhyāna, namely one-pointedness of mind. There is that which is neither a limb of the first dhyāna nor a limb of the second dhyāna, namely, excluding those mentioned, the limbs of the third and fourth dhyānas.' Next, comparing the first dhyāna to the third dhyāna, next comparing the first dhyāna to the fourth dhyāna, next comparing the second dhyāna to the third dhyāna, next comparing the second dhyāna to the fourth dhyāna, next comparing the third dhyāna to the fourth dhyāna—these, modeled on the first, all form four propositions. What is the meaning of the five limbs? Answer: Coarse awakening is called vitarka; subtle discrimination of mind is called vicāra; rejoicing is called joy; tranquility and pleasure are called bliss; serene quietude is called one-pointedness of mind. Being contrasted with the five desires, they are called five limbs; if contrasted with wholesome dharmas, they are called five dharmas.