釋禪波羅蜜次第法門 1.67

1.67

第三、料簡，如《摩訶衍論》中云：「問曰：背捨、勝處、一切處等，何故不名波羅蜜，獨稱禪為波羅蜜？答曰：禪最大如王，言禪波羅蜜者，一切皆攝。是四禪中，有八背捨、八勝處、十一切處、四無量心、五神通、練禪、自在定、十四變化心、無諍三昧、願智、頂禪、首楞嚴等諸三昧，百則有八，諸佛、不動等，百則二十，皆在禪中。若諸佛成道，轉法輪，入涅槃，所有勝妙功德悉在禪中，說禪則攝一切，若說餘定，則有所不攝，故禪名波羅蜜。復次，四禪中，智定等故，說波羅蜜。未到地、中間禪，智多而定少；四無色，定多而智少。如車輪，一強一弱，則不任載。四禪智定等故，說波羅蜜。復次，約禪說波羅蜜，則攝一切諸定。所以者何？禪，秦言思惟修。此諸定悉是思惟修功德故。」當知諸定悉得受波羅蜜名。如《大品》中說百波羅蜜，亦說背捨、勝處等皆名波羅蜜，但四禪在根本，先受其名，非不通於餘定。

Third, discriminating analysis: As the Mahāyāna[-śāstra] says: 'Question: Why are the liberations, stations of mastery, totality spheres, and so forth not called pāramitā, while dhyāna alone is called pāramitā? Answer: Dhyāna is the greatest, like a king. When dhyāna-pāramitā is mentioned, all are subsumed. Within these four dhyānas are the eight liberations, eight stations of mastery, ten totality spheres, four immeasurables, five supernormal knowledges, refined dhyāna, mastery absorption, the fourteen minds of transformation, the araṇa-samādhi, aspiration-knowledge, summit dhyāna, the śūraṅgama and other samādhis numbering one hundred and eight, as well as the Buddha-[samādhi], Immovable, and others numbering one hundred and twenty—all are within dhyāna. The Buddhas' attainment of the Way, turning the wheel of the Dharma, and entering nirvāṇa, and all their supreme and sublime merits are entirely within dhyāna. Speaking of dhyāna subsumes everything; if one spoke of other absorptions, there would be things not subsumed. Therefore, dhyāna is called pāramitā. Furthermore, within the four dhyānas, wisdom and concentration are equal, and for this reason it is called pāramitā. In the anāgamya and the intermediate dhyāna, wisdom is plentiful while concentration is deficient; in the four formless [absorptions], concentration is plentiful while wisdom is deficient. It is like the wheels of a cart: if one is strong and the other weak, it cannot bear a load. Because wisdom and concentration are equal in the four dhyānas, it is called pāramitā. Furthermore, when speaking of pāramitā in terms of dhyāna, it subsumes all absorptions. Why is this? "Dhyāna", in the language of Qin, means "cultivation through reflection". These various absorptions are all merits of cultivation through reflection.' One should know that all absorptions may receive the name of pāramitā. Just as the Pañcaviṃśati speaks of one hundred pāramitās and also states that the liberations, stations of mastery, and so forth are all called pāramitās, the four dhyānas are simply at the root and receive the name first; it is not that [the name] does not extend to the other absorptions.