止觀輔行傳弘決 9.12

9.12

「復次」下，明品數。初明品數之由、次正明品數、次舉譬。言「應對」者，應作應字，若作應者，感應意耳。「出散」下，功能。「若欲」下，次明二禪。先設方便。言「但訶覺觀」者，亦應云總訶五支，但此二為首，訶此二已餘者隨去。又此二難斷，故但訶之。言「即發中間單定」者，訶離初禪即滅五支，名為單定。前雖一心，一心從於四支後得；今此單定，從於一心支後而得，一心支後復更一心，故云「轉寂」。言「退禪」者，以捨為退，非謂退下。無前功德，故云「蔑屑」。「若不」下，明發二禪。言「混四大色」者，若在初禪，八觸四大體用各別；若入二禪，同成一色，故名為混。「照心」下，釋。言四支者，離覺觀垢，依內淨心皎潔分明，名為內淨。此內淨定與喜俱發，名慶名喜。受於喜中勝上之樂，綿綿美快，名之為樂。受樂心息，名為一心。若欲訶喜，準初禪說。故第三禪亦先設方便，如初禪法。「忽發」下，正明發相。言五支者，樂生捨喜名之為捨，護令增長名之為念，善巧離著名之為慧，快樂遍身名之為樂。此樂不同二禪中樂，二禪中樂猗喜而生。又亦不同覺觀生樂，此受樂息名為一心。次引教，如文。次明四禪，亦先設方便。次正發中言四支者，與不苦不樂相應，名不苦不樂。捨下勝樂不生憂悔，名之為捨。等智照了，名之為念。無下地染，名為清淨。定體無動，名為一心。次明空界四處相者，滅三種色，如第六卷。又諸經論，唯《大瓔珞》說四空處各有五支，名字並同，深淺各異。一想、二護、三止、四觀、五一心。天台云：「支名雖同，處既四別，恐是修時方便，既用八聖種等，致有五支之別。」《大論》十九「問：應明禪波羅蜜，何事明事禪定？答：以眾生但於五欲求樂，不知禪樂。菩薩知故，示其樂相。次即令其入於道味。今雖明發，兼示人知。若不知者則有二失：一不知禪樂、二濫謂何疑。」

Under 'Furthermore', the grades and numbers are clarified: first, clarifying the reason for the grades and numbers; next, directly clarifying the grades and numbers; next, raising an analogy. As for 'responsive confrontation' (yingdui): ying should be written with the character ying (ought); if written as ying (responsive), it merely carries the sense of stimulus and response. Under 'Emerging into distraction', its functions [are clarified]. Under 'If desiring', the second dhyāna is clarified next. First, expedients are established. As for 'only scolding vitarka and vicāra': one might also say all five limbs are scolded, but these two are the foremost; when these two are scolded, the rest follow and depart. Furthermore, these two are difficult to sever, hence they alone are scolded. As for 'then arousing the intermediate single absorption': scolding and abandoning the first dhyāna immediately extinguishes the five limbs, which is called a single absorption. Although previously there was one-pointedness of mind, that one-pointedness of mind was obtained after the four limbs; now this single absorption is obtained after the limb of one-pointedness of mind: after the limb of one-pointedness of mind, there is yet another one-pointedness of mind, hence it is said to become 'increasingly serene'. As for 'retreating from dhyāna': taking relinquishment as retreat, it does not mean falling downward. Lacking the former virtues, it is called 'worthless'. Under 'If not', the arising of the second dhyāna is clarified. As for 'blending the forms of the four great elements': in the first dhyāna, the eight touches and the four great elements differ in essence and function; when entering the second dhyāna, they coalesce into a single form, hence termed 'blending'. Under 'Illuminating the mind', it is explained. As for the four limbs: free from the defilement of vitarka and vicāra, relying on the internally pure mind, bright and distinct, it is called internal purity. This absorption of internal purity arises together with joy, called rejoicing and called joy. Experiencing the superior bliss within joy, continuous, exquisite, and delightful, is called bliss. The mind experiencing bliss coming to rest is called one-pointedness of mind. If one wishes to scold joy, it is modeled on the explanation of the first dhyāna. Therefore, the third dhyāna also first establishes expedients, just like the method of the first dhyāna. Under 'Suddenly arising', the marks of arising are directly clarified. As for the five limbs: bliss arising and relinquishing joy is called equanimity; protecting and causing it to increase is called mindfulness; skillful detachment is called wisdom; joyous bliss pervading the body is called bliss. This bliss is not the same as the bliss in the second dhyāna: the bliss in the second dhyāna arises dependent on joy. Nor is it the same as the bliss generated by vitarka and vicāra. The cessation of this experience of bliss is called one-pointedness of mind. Next, canonical teachings are cited, as in the text. Next, the fourth dhyāna is clarified, also first establishing expedients. Next, during direct arising, as for the four limbs: corresponding with neither-pain-nor-pleasure is called neither-pain-nor-pleasure. Relinquishing the superior bliss below without generating sorrow or regret is called equanimity. Equal wisdom illuminating clearly is called mindfulness. Free from the defilements of the lower grounds is called purity. The essence of absorption being unmoving is called one-pointedness of mind. Next, clarifying the marks of the four stages of the immaterial realm: the three kinds of form are extinguished, as in the sixth fascicle. Furthermore, among the various sūtras and treatises, only the Great Yingluo Jing states that the four immaterial stages each have five limbs, identical in name but differing in depth: first, conception; second, protection; third, calming; fourth, contemplation; fifth, one-pointedness of mind. Tiantai says: 'Although the names of the limbs are identical, since the stages are fourfold, it is probably an expedient at the time of cultivation; using the eight noble lineages and so forth causes the distinction of the five limbs.' In fascicle nineteen of the Dazhidulun, it is asked: 'One should explain the pāramitā of dhyāna; why explain mundane dhyāna absorptions? Answer: Because sentient beings seek pleasure only in the five desires and do not know the bliss of dhyāna. The bodhisattva, knowing this, demonstrates its marks of bliss, and next causes them to enter the flavor of the path. Although now clarifying arising, it concurrently demonstrates it for people to know. If they do not know it, there are two errors: first, not knowing the bliss of dhyāna; second, indiscriminately presuming what doubt there could be.'