釋摩訶般若波羅蜜經覺意三昧 1.8

1.8

如所問言，諸法無量，何以但對意用覺以明三昧，不論餘者？答：一切諸法雖復無量，然窮其本源，莫不皆從心意識造。所以然者，有人言：「若初對境覺知，異乎木石名為心；次籌量分別名曰意；了了識達名之識。是為心意識之別。」如是取者，即墮心顛倒、想顛倒、見顛倒中。若能了知心中非有意、亦非不有意，則心中非有識、亦非不有識；若意中非有心、亦非不有心，則意中非有識、亦非不有識；若識中不有意、亦非不有意，則識中非有心、亦非不有心。是心意識，非一故立三名，非三故說一性。若名非名，則性亦非性，非名故不三，非性故不一，非三故不合，非一故非散，非合故不有，非散故不空，非有故不常，非空故不斷，是故心意識不斷亦不常。若不見斷常，終不見一異，是故說意者，即攝於心、識義。一切法亦然，若能深心觀察，破意無明，則餘癡使亦皆隨滅，是諸法雖復眾多，但舉覺意以明三昧，其義苞含靡所不攝也。復次，如經中說：「云何名覺意三昧？於諸三昧中得七覺意，故名覺意三昧。」所言諸三昧者，一切法皆是三摩提，以諸法本來常寂不動故。復次，三摩提略說者有三種：一者世間；二者出世間；三出世間上上。世間三摩提者，所謂欲界散心中，十大地定數，欲界定、未到地定、四禪、四無量心、四無色定；出世間三摩提者，謂背捨、勝處、十一切處、九次第定、師子奮迅超越等行行觀鍊熏修禪，乃至慧行三十七品、三解脫門、四諦、十二因緣等三昧；出世間上上三摩提者，所謂十力種性三昧，首楞嚴等百八三昧，乃至如十方界微塵等數三昧，是為三種三摩提。攝一切法即是一切法，故名諸三昧。云何得名七覺意？七覺意者，一擇覺；二精進覺；三喜覺；四除覺；五捨覺；六定覺；七念覺。是為七覺。七覺之義乃有多途，舉要略明不出六種。何等為六？一者因聞七覺、二者修行七覺、三者會理七覺、四者起方便七覺、五者入法門七覺、六者圓極七覺。第一因聞七覺者，一切諸法本性空寂，畢竟清淨，而諸眾生無能知者。若遇諸佛菩薩及善知識說一切諸法本來空寂，是人聞已，即大驚悟，因是了達心及諸法一切三摩提畢竟清淨、空無所有，得七覺意。是人因聞發故，故名因聞七覺。第二修行七覺者，若行人雖知心及諸法一切三摩提空無生滅，而倒想猶起。隨所起念，常以七覺調適修心反照觀察。以觀行調適故，即便豁然覺了心及諸法一切三摩提從本以來不生不滅，如大涅槃，是則名為修行七覺也。第三會理七覺者，若人藉此信法二行因緣，悟心及諸法一切三摩提理同一真如，而知真如亦非真如。若覺悟真如者，則於真如之理具七覺意，是以不住真如實際作證，是則名為會理七覺也。第四起方便七覺者，若行人得理無證，憐愍眾生興心萬行，隨有所行悉知寂滅。雖知無住無行，而以七覺善巧修一切自利利他三摩提行，如空中種樹，是則名為起方便七覺也。第五入法門七覺者，菩薩若能如是不依心及諸法一切三摩提若真若俗，即是具足二空之觀，得入中道，雙照二諦，隨心所念，則自然出生一切十力種性諸三昧等，而亦不得諸三昧相。所以者何？諸陀羅尼諸陀羅尼相空，諸三昧諸三昧相空，故於一切陀羅尼、三昧功德智慧中，心無住著，是則菩薩七覺分分圓顯，故名入法門七覺，亦名開佛知見。若能開佛知見，則心心寂滅，自然流入十住、十行、十迴向、十地及等覺清淨禪中，是故得名入法門七覺也。第六圓極七覺者，若菩薩摩訶薩住金剛三昧清淨禪中，朗然大悟，得一念相應慧，寂然圓照一切了了分明，是名圓極七覺，亦名無上妙覺，亦名無學七覺。以如是等諸七覺義故，菩薩從初發心所有觀行法門，終至極果，通名七覺意，亦名觀心相，亦名反照識。如是等種種名字無量三昧者，秦言調直心，亦名常寂定，如明鏡不動、靜水無波，若對眾境，影像皆現。心亦如是，性雖明淨，以念動故，則無所照了。因上修習，即得念無動轉，普現法門。得此定已，心無邪曲，名為三昧，故云覺意三昧。

Regarding the question asked: 'Dharmas are limitless; why is it that one only takes up awareness with respect to manas to elucidate samādhi, and does not discuss the rest?'

Answer: Although all dharmas are limitless, if one investigates their original source, there are none that are not created from citta, manas, and vijñāna. Why is this so? Someone said: 'When one first encounters an object and becomes aware of it, differing from wood and stone, it is called citta; next, measuring and discriminating is called manas; clearly cognizing and comprehending is called vijñāna. This is the difference among citta, manas, and vijñāna.' If one grasps them in this way, one falls into inversion of mind, inversion of thought, and inversion of view.

If one is able to understand clearly that within citta there is neither the presence of manas nor the absence of manas, then within citta there is neither the presence of vijñāna nor the absence of vijñāna. If within manas there is neither the presence of citta nor the absence of citta, then within manas there is neither the presence of vijñāna nor the absence of vijñāna. If within vijñāna there is neither the presence of manas nor the absence of manas, then within vijñāna there is neither the presence of citta nor the absence of citta. Because citta, manas, and vijñāna are not one, three names are established; because they are not three, a single nature is spoken of. If the name is not a name, then the nature is also not a nature. Because it is not a name, it is not three; because it is not a nature, it is not one. Because it is not three, it is not joined; because it is not one, it is not dispersed. Because it is not joined, it does not exist; because it is not dispersed, it is not empty. Because it does not exist, it is not permanent; because it is not empty, it is not annihilated. Therefore, citta, manas, and vijñāna are neither annihilated nor permanent. If one does not see annihilation and permanence, one ultimately does not see unity and difference. Therefore, when manas is spoken of, it encompasses the meaning of citta and vijñāna.

All dharmas are also like this: if with a deep mind one is able to contemplate and shatter the ignorance of manas, then the remaining afflictions of delusion will likewise all be extinguished along with it. Thus, although dharmas are manifold, merely bringing forward awareness of manas to elucidate samādhi embraces its meaning such that there is nothing not included.

Furthermore, as the sūtra states: 'Why is it called the samādhi of awareness of mind? Because within all samādhis one attains the seven factors of awakening, it is called the samādhi of awareness of mind.' As for the expression 'all samādhis,' all dharmas are samādhi, because all dharmas from the beginning are constantly tranquil and unmoving.

Furthermore, briefly stated, there are three kinds of samādhi: first, worldly; second, world-transcending; third, supreme world-transcending. Worldly samādhis are, namely: within the distracted mind of the desire realm, the ten fundamental mental factors of concentration, the desire-realm concentration, the not-yet-arrived concentration, the four dhyānas, the four immeasurable minds, and the four formless concentrations. World-transcending samādhis are, namely: the eight liberations, the abhibhv-āyatanas, the ten kṛtsna-āyatanas, the nine successive cessations, the dhyānas cultivated through the progressive practices of contemplation, refining, perfuming, and cultivation such as the lion's sprint and transcendental leaping, up to the samādhis of the wisdom practices of the thirty-seven factors [of awakening], the three gates of liberation, the four truths, the twelve links of dependent origination, and so forth. Supreme world-transcending samādhis are, namely: the samādhis of the lineage of the ten powers, the hundred and eight samādhis such as the Śūraṅgama, up to samādhis as numerous as the dust motes in the realms of the ten directions. These are the three kinds of samādhi. Since they encompass all dharmas, they are just all dharmas; hence they are called 'all samādhis.'

How does one obtain the name 'seven factors of awakening'? The seven factors of awakening are: first, the factor of investigation of dharmas; second, the factor of vigor; third, the factor of joy; fourth, the factor of tranquilization; fifth, the factor of equanimity; sixth, the factor of concentration; seventh, the factor of mindfulness. These are the seven factors of awakening.

The meaning of the seven factors of awakening has many paths, but to bring forth the essential and explain it briefly, it does not exceed six kinds. What are the six? First, the seven factors of awakening derived from hearing; second, the seven factors of awakening through cultivation; third, the seven factors of awakening by accord with principle; fourth, the seven factors of awakening giving rise to skillful means; fifth, the seven factors of awakening entering the Dharma-gate; sixth, the ultimate and perfect seven factors of awakening.

First, the seven factors of awakening derived from hearing: the original nature of all dharmas is empty and tranquil, ultimately pure, yet sentient beings are unable to know this. If one encounters Buddhas, bodhisattvas, and spiritual friends who teach that all dharmas from the beginning are empty and tranquil, this person, having heard it, immediately has a great awakening of astonishment, and through this fully realizes that the mind and all dharmas—all samādhis—are ultimately pure and empty without anything existing, attaining the seven factors of awakening. Because this person arouses them through hearing, they are called the seven factors of awakening derived from hearing.

Second, the seven factors of awakening through cultivation: if a practitioner, although knowing that the mind and all dharmas—all samādhis—are empty and devoid of arising and ceasing, still has inverted thoughts arise, then following whatever thoughts arise, they always use the seven factors of awakening to harmonize and cultivate the mind, reflectively contemplating and observing. Because the meditative practice is harmonized, they immediately awaken clearly to the fact that the mind and all dharmas—all samādhis—from the beginning have never arisen and never ceased, like the great nirvāṇa. This is called the seven factors of awakening through cultivation.

Third, the seven factors of awakening by accord with principle: if a person, relying on the conditions of these two practices of faith and Dharma, realizes that the principle of the mind and all dharmas—all samādhis—is identical to one suchness, yet knows that suchness is also not suchness. If one awakens to suchness, one possesses the seven factors of awakening with respect to the principle of suchness, and therefore does not abide in the reality limit of suchness to realize the fruit. This is called the seven factors of awakening by accord with principle.

Fourth, the seven factors of awakening giving rise to skillful means: if a practitioner attains the principle without realization, and taking pity on sentient beings arouses the mind for myriad practices, then wherever there is practice, they know it all to be tranquil and ceased. Although knowing there is no abiding and no practicing, they use the seven factors of awakening to skillfully cultivate all samādhi practices of benefiting oneself and benefiting others, like planting trees in empty space. This is called the seven factors of awakening giving rise to skillful means.

Fifth, the seven factors of awakening entering the Dharma-gate: if a bodhisattva can in this way not rely on the mind and all dharmas—all samādhis—whether ultimate or conventional, this is fulfilling the contemplation of the two emptinesses, gaining entry to the middle way, illuminating both two truths equally. In accordance with whatever the mind thinks, all samādhis of the lineage of the ten powers and so forth naturally arise, yet one does not grasp any characteristics of the samādhis. Why is this? The dhāraṇīs are empty of the characteristics of dhāraṇīs; the samādhis are empty of the characteristics of samādhis. Therefore, regarding the merit and wisdom of all dhāraṇīs and samādhis, the mind has no abiding attachment. In this way, the bodhisattva's seven factors of awakening are fully and clearly revealed in every part; hence they are called the seven factors of awakening entering the Dharma-gate, and also called opening the Buddha's knowledge and vision. If one can open the Buddha's knowledge and vision, then thought after thought is tranquil and ceased, naturally flowing into the pure dhyānas of the ten abodes, ten practices, ten dedications, ten grounds, and equal awakening; therefore they are called the seven factors of awakening entering the Dharma-gate.

Sixth, the ultimate and perfect seven factors of awakening: if a bodhisattva-mahāsattva abides in the pure dhyāna of vajrasamādhi, has a luminous and great awakening, attains the wisdom conjoined in a single thought-moment, and tranquilly and completely illuminates everything with absolute clarity, this is called the ultimate and perfect seven factors of awakening, also called unsurpassable sublime awakening, and also called the seven factors of awakening of non-learning.

Because of such meanings of the seven factors of awakening, from a bodhisattva's first arousing of the mind, all Dharma-gates of meditative contemplation up to the ultimate fruition are generally called the seven factors of awakening, also called contemplating the characteristics of the mind, and also called reflectively contemplating consciousness. Such various names for the limitless samādhis are translated in the Qin language as 'attuning and straightening the mind,' and also called 'concentration of constant tranquility'—like a bright mirror unmoving or still water without waves: if confronted with various objects, the reflections all appear. The mind is also like this: although its nature is luminous and pure, because thoughts move, there is nothing it clearly illuminates. Based on the cultivation above, one attains thoughts that do not move, and the Dharma-gates are universally manifested. Having attained this concentration, the mind is devoid of crookedness and is called samādhi; hence it is called the samādhi of awareness of mind.