釋禪波羅蜜次第法門 10.90

10.90

第二、明階位者，此位雖一往約四禪、四空及滅盡定，然實位通諸禪。所以者何？如上所說，特勝、通明、背捨、勝處，悉有四禪、四空，未必但是根本。今修鍊之法，悉應普入諸禪，令心無間，不可的約根本世間禪以為次位也。故《大品》云：「菩薩依八背捨，逆順出入九次第定。」若依《成論》、《毘曇》義，但用無漏心入八禪，緣真入滅，以為九次第定。今用《大品》、《摩訶衍論》所明九次第定，意往望彼，則大有鬪闕。習者尋上來所說，言意叵類，同異之相泠然可見。

Second, clarifying the stages: Although these stages are provisionally defined in terms of the four dhyānas, the four formless [absorptions], and the cessation absorption, in reality their stages apply to all dhyānas. Why is this? As explained above, the sublime practices, penetrating clarity, liberations, and stations of mastery all have the four dhyānas and four formless [absorptions], and are not necessarily only the fundamental [dhyānas]. The present method of smelting and refining should enter universally into all dhyānas, rendering the mind uninterrupted; one cannot specifically restrict it to the fundamental mundane dhyānas to serve as the sequential stages. Therefore, the *Pañcaviṃśati* says: 'A bodhisattva, relying on the eight liberations, enters and emerges from the nine sequential absorptions in forward and reverse order.' If one follows the doctrines of the *Tattvasiddhi* and *Abhidharma*, they merely use an undefiled mind to enter the eight absorptions and, conditioning the real, enter cessation, taking this as the nine sequential absorptions. Now, using the nine sequential absorptions explained in the *Pañcaviṃśati* and the *Mahāprajñāpāramitopadeśa*, when looking from this perspective toward their view, there is a great discrepancy. If students examine what has been stated above, the words and meanings are incomparable, and the features of similarity and difference can be clearly seen.