止觀輔行傳弘決 9.22

9.22

Next, the differing explanations are clarified. Those cited here are the *Satyasiddhi* and the *Abhidharma*; the *Chengshi lun* agrees with the Dharmaguptakas, while the *Abhidharma* agrees with the Sarvāstivādins. However, the *Abhidharma* states that "the first two are in the threshold, the intermediate, and the second dhyāna," whereas here it says the desire realm and the second dhyāna, following the explanation of Master Ghoṣa. There is also someone who says: there is yet another explanation, making three different intentions together with the two preceding treatises. From "Now relying on..." onward is the correct explanation. Now relying on the *Dazhidulun*, it differs from all three explanations. Although the previous three differ, each has its reason. The *Chengshi lun* is based on the aspect of impurity, so the first two are in desire, and since the third is pure, it pervades the four dhyānas. The *Abhidharma* speaks of the first two in two directions: based on the skeletal person, they should be in the desire realm; based on emitting light, they should be in the form realm. The later master is based on the fourth dhyāna having already realized the feeling of neither-pain-nor-pleasure (equanimity), having no sense of detesting and turning one's back. Although each is one perspective, none is completely sound. Therefore, the explanation of our school relies on the text of the *Dazhidulun* and refutes all three explanations. Since this one stage is such, the remaining stages below all conform to the *Dazhidulun*. Next, "internally without perception of forms" and so on clarifies the second liberation through detachment. Therein, it first clarifies the internal absence of the perception of forms, further first clarifying analytical cessation, and next clarifying bodily-essence cessation. Within bodily-essence cessation there are again two: first the phenomenon, next the metaphor. The metaphor "like a good horse..." means: when wishing to eliminate the skeletal person, the skeletal person is immediately eliminated, called "yielding to human intention." A good person is also like this. Using these two contemplations of analysis and bodily essence is because one relies on the two portals of the Tripiṭaka and the shared [teachings]. Based on the previous text saying "it is a phenomenon beyond the realms," it can also extend to the teachings of the distinctive and perfect. It is also feared that in the past one cultivated this portal; if one uses only the Small [Vehicle], there is no need for the Mahāyāna portal, but if it is the mundane dhyāna of the shared teaching, the Mahāyāna may also be used. Having these many intentions, two portals are used. "When the skeletal person has gone and the new phenomenon has not yet arisen": the stage is in the intermediate, not yet having generated internal purity. From "By means of impurity..." onward clarifies the external contemplation of form; first it distinguishes and shows the substance of form, and next explains the reason. From "If cultivated..." onward distinguishes differences in manifestation. From "Suddenly seeing..." onward directly explains the preceding text's characteristics of intermediate concentration. From "Also seeing..." onward is the characteristic of the second dhyāna manifesting. Next, it concludes the stages through the five limbs, as in the text.