釋禪波羅蜜次第法門 5.177

5.177

答曰：不然。如《釋論》中設問答曰：「是般若波羅蜜論義中但說諸法相空，菩薩云何於空法中能起禪定？答曰：菩薩知諸五欲及五蓋從因緣生、無自性、空無所有，捨之甚易。眾生顛倒因緣，著此欲事，貪少弊樂，而離禪中深妙定樂。菩薩為是眾生故，起慈悲心，修行禪定，繫心緣中，離五欲，除五蓋，入喜初禪。滅覺觀，攝心深入內清淨，得微妙喜，入第二禪。以深喜散定故，離一切喜，得遍滿樂，入第三禪。離一切苦樂，一切憂喜及出入息自斷，以清淨微妙捨而自莊嚴，入第四禪。是菩薩雖知諸法空無相，以眾生不知故，以禪相教化眾生。若有諸法空，是不名為空，亦不應捨五欲而得禪，無捨無得故。今諸法空相亦不可得，不應作是難言：若諸法空，何能得禪？復次，若菩薩不以取相愛著故行禪，如人服藥，欲以除病，不以為美。為戒清淨、智慧成就故行禪。菩薩一一禪中行大慈觀空，於禪無所依止，以五欲麁誑顛倒故，以細微妙虛空法治之，譬如毒能治諸毒。」

Answer: That is not so. As stated in the question and answer in the Treatise: "Question: In the doctrinal discussions of this Prajñāpāramitā, it is only taught that the characteristics of all phenomena are empty; how can a bodhisattva give rise to dhyāna absorption within empty phenomena? Answer: A bodhisattva knows that the five desires and the five hindrances arise from causes and conditions, lack intrinsic nature, and are empty and non-existent; abandoning them is very easy. Sentient beings, due to inverted causes and conditions, cling to these matters of desire, craving petty and inferior pleasures, and thus stray from the profound and subtle bliss of absorption within dhyāna. For the sake of these sentient beings, the bodhisattva gives rise to a mind of loving-kindness and compassion, cultivates dhyāna absorption, binds the mind to the focal object, leaves behind the five desires, removes the five hindrances, and enters the joyful first dhyāna. Quelling vitarka and vicāra, concentrating the mind to penetrate deeply into internal clarity, and obtaining subtle joy, one enters the second dhyāna. Because deep joy scatters absorption, one leaves behind all joy and attains all-pervading bliss, entering the third dhyāna. Leaving behind all pain and pleasure, all sorrow and joy, with inhalation and exhalation ceasing naturally, and adorning oneself with pure and subtle equanimity, one enters the fourth dhyāna. Although this bodhisattva knows that all phenomena are empty and markless, because sentient beings do not know this, the bodhisattva uses the marks of dhyāna to teach and transform sentient beings. If phenomena were inherently empty, this would not be called emptiness, nor should one abandon the five desires to attain dhyāna, because there would be neither abandoning nor attaining. Now, the empty mark of all phenomena is also ungraspable; one should not raise this objection, saying: 'If all phenomena are empty, how can one attain dhyāna?' Furthermore, a bodhisattva does not practice dhyāna out of grasping at marks or craving and clinging, just as a person takes medicine wishing to cure an illness, not considering it a delicacy. It is for the sake of the purity of precepts and the completion of wisdom that one practices dhyāna. Within each and every dhyāna, the bodhisattva practices great loving-kindness and contemplates emptiness, relying on nothing in dhyāna; because the five desires are coarse, deceitful, and inverted, one cures them with subtle and empty dharmas, just as poison can cure various poisons."