止觀輔行傳弘決 9.2

9.2

初釋禪境中，先釋來意。「長病」等者，準諸部《阿含》，總有五法退羅漢果：一長病、二遠行、三諫諍、四營事、五多讀誦，尚能退果，況復退禪。文雖在小，意則通大。如四三昧人有此五事，非唯妙境不成，亦不發宿習諸定，是故引之。《文殊問經》「三十六垢」，未檢。次從「上諸境」下，正明來意。「到池」者，初住也。「入流竟」者，初住已去無功用故。若此位兼發一切事禪，任運即理，不須更觀。今令觀者，在於假名五品位中，故云「入流不須觀」也。問：若入流已，何得事禪？答：如九禪初自性等禪，並是事禪，即對初地。亦如南獄發得相似，亦與一切事禪俱發。但此位發不同下位，故不須觀。「若魔事」等者，魔事既過，無境可對，故無別修。依前觀陰，故云「通修」。釋中云「垢膩日增」者，諸禪既發，若不於禪更修觀法，煩惱日增起見起愛，乃至因禪能起重過，如諸外道及調達等，並是因禪起過之人，為是義故須觀禪境。從「若謂是道至方便」者，又更從容進退判之。若存而不觀，即如下文無所知人，得欲界定未到定等謂為無生。若棄而不習，還入散心，散心為境用觀則難，若以禪為境用觀則易。若用世禪為妙境方便，多入五品，故不可棄。「但禪支」等者，引教歎美，明大小乘皆修事禪。《地持》九禪雖非今境，且引大小通顯修禪。況九禪中通有事禪，但約自行化他而分大小，故知事禪大小稱讚。言「四禪八定」者，四在八數重兼列者，若色無色二界相對，則色界名禪、無色名定。若總以上界望於下欲，則上二界俱名定地、下欲為散。自性等九，《地持》、《十地》二論俱約六度明九，九名皆同，如彼廣解，《法界次第》略注銷釋。若直發九禪，即屬菩薩境攝。今對引稱歎，非為辯發。

In the initial explanation of the object of dhyāna, the rationale for its introduction is first explained. Regarding "chronic illness" and so forth: according to the various *Āgamas*, there are five factors in total that cause regression from the fruit of arhatship: first, chronic illness; second, traveling far; third, disputes; fourth, managing affairs; fifth, excessive recitation. If they can even cause regression from the fruit, how much more so regression from dhyāna. Although the text concerns the Hinayana, the import extends to the Mahāyāna. For example, if practitioners of the four samādhis have these five things, not only will the wondrous object fail to be accomplished, but the concentrations practiced in past lives will also fail to manifest; this is why they are cited. The "thirty-six defilements" in the *Mañjuśrī-paripṛcchā-sūtra* have not yet been verified. Next, from "the objects above..." onward directly explains the rationale for its introduction. "Reaching the pond" means the initial dwelling. "Having entered the stream" is because from the initial dwelling onward there is effortlessness. If in this stage all active dhyānas are simultaneously manifested, they spontaneously accord with principle, and there is no need to contemplate further. Now directing one to contemplate pertains to the stage of the five grades of nominal designation, hence it says "one who has entered the stream does not need to contemplate." Question: If one has already entered the stream, how can one obtain active dhyāna? Answer: For example, the first nature-dhyāna among the nine dhyānas is an active dhyāna, which corresponds to the initial ground. It is also like the Master of Nanyue generating resemblance, which also manifested together with all active dhyānas. However, manifestation at this stage is different from the lower stages, so contemplation is not needed. Regarding "if māra affairs..." and so forth: since māra affairs have passed, there is no object to confront, so there is no separate cultivation. Relying on the previous contemplation of the aggregates, it is therefore called "universal cultivation." In the explanation it says "defilement and grease increase daily": after the various dhyānas have manifested, if one does not further cultivate the method of contemplation upon the dhyānas, afflictions will increase daily, generating views and generating affection, and one may even give rise to grave faults due to dhyāna. Like the various non-Buddhists, Devadatta, and others, they were all people who generated faults due to dhyāna; it is for this reason that one must contemplate the object of dhyāna. From "if considering it to be the path... down to... expedient means", it is further judged with measured flexibility. If one retains it without contemplating, then as in the text below, ignorant persons who attain the desire-realm concentration, unarrived concentration, and so forth, consider them to be non-arising. If one abandons it without practicing, one returns to a distracted mind; taking a distracted mind as an object makes applying contemplation difficult, whereas taking dhyāna as an object makes applying contemplation easy. If one uses worldly dhyāna as an expedient means for the wondrous object, one mostly enters the five grades, so it must not be abandoned. Regarding "merely the factors of dhyāna..." and so forth: the teachings are cited in praise, showing that both the Mahāyāna and Hinayana cultivate active dhyānas. Although the nine dhyānas of the *Bodhisattvabhūmi* (*Dichi*) are not the present object, the Mahāyāna and Hinayana are cited together to universally demonstrate the cultivation of dhyāna. Moreover, among the nine dhyānas there are universally active dhyānas; they are merely divided into Mahāyāna and Hinayana according to self-practice and transforming others; thus we know active dhyānas are praised by both Mahāyāna and Hinayana. As for the "four dhyānas and eight concentrations": the four being re-enumerated within the count of eight means that if the form and formless realms are contrasted, the form realm is called dhyāna, and the formless is called concentration. If the upper realms as a whole are contrasted with the lower desire realm, then the upper two realms are both meditative grounds, and the lower desire realm is distraction. Regarding the nine beginning with the innate nature: both the *Dichi* and the *Daśabhūmika* treatises explain the nine in terms of the six perfections, and the names of the nine are identical; as broadly explained there, the *Fajie cidi* briefly annotates and elucidates them. If one directly manifests the nine dhyānas, they fall within what is subsumed under the bodhisattva object. Here they are cited comparatively for praise, not to discern manifestation.